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LIBEAEY 

©luolflgtcat  JPiemittatg, 

PRINCETON,  N.  J. 

No.  Case, 
■No.  Sheh. 
No.  Book, 


The  JoJin   N.   Krebs  Donation. 


v,  2L- 


S  E  R  M  O  N  S 

O    N 

Various   Subjects, 

Divine    and    Moral: 

W  I  T  H    A 

SACRED    HYMN 

Suited  to  each  Subject. 

Defign'd  for  the  Ufe  of  Christian  Families, 
as  well  as  for  the  Hours  of  Devou  r 
Retirement. 

By   I.  WATTS,   D.  D. 
Vol.  II. 

LONDON: 

Printed  for  E.  Matthews,  at  the  Bible  in  Tater-nofler- 
Ro\V ;  R.  Ford,  at  the  Angel,  and  R.  Hett,  at  the 
"Bible  and  Crowif,  both  in  the  'Poultry. 


M.DCC.XXXIV- 


[iii] 


A 

TABLE 

O    F 

SERMONS 

I  N    T  H  E 

SECOND  VOLUME. 


C 


SERMON     XXIII. 

Hriftian  Morality,  viz.  Gravity,  Decency,  &c, 
Phil.  iv.  8.  Whatfoever  Things  are  honejl>  or 
grave,  &V.  Page  i. 

SERMON    XXIV,    XXV. 

Chriftian  Morality,  viz.  Juftice,  &c.  Phil.  iv.  8. 
Whatfoever  Things  are  honejl,  or  grave  j  whatfoever 
Things  are  juji,  &c.  p.  20,  38, 

SERMON    XXVI. 

Chriftian  Morality,  viz.  Juftice,  Purity,  Tempe- 
rance, &c.  Phil.  iv.  8.  Whatfoever  Things  are  pure, 
&c.  p.  56. 

SERMON    XXVII. 
Chriftian  Morality,  viz.  Chaftity,  &c.    Phil.  iv.  8. 
Whatsoever  Things  are  pure,  &c.  p.  80. 

A  2  S  E  R- 


...     .  S  E,R  M  O  N    XXVIII. 

Chriftian   Morality,    viz.    a   lovely    Carriage,    lie. 

Phil.  iv.  8.  Whatjoever  Things  are  lovely ,  &c.     p.  9 2. 
SERMON    XXIX. 
Chriftian  Morality,  viz.   rhings  of  good  Report,  &fc. 

Phil.  iv.  8.  Whatfc  .    of  good  Report, 

S  E  R  M  O  y    XXX.'  i. 

Courage  and  Honour-,  or,  Vertue  and  Praife,  Pbih 
iv.  8.  If  there  be  any  Ferine,  and  if  there  be  any 
Praife,  &c.  p.  135. 

SERMON    XXXI,  XXXtl. 
Holy  Fortitude,  aria  Remedies  againfl  Fear,   j  Cor'.' 

xvi.  13.  Stand  faft  in  the  Faith  ;  quit  you  like  Men  ; 
be  pong.  p.  152,  173. 

SERMON    XXXIII. 
The  uhiverfal    Rule  of  Equity,  Matt.  vii.   12/   /#/ 
Things  whatfoever  ye  would  that  Men  fhould  do  unto 
you,  do  ye  evenfo  unto  them  ,  for  this  is  the  Lam  and 
the  Prophets.  p.  199. 

SERMG|XXXIV,  XXXV,  XXXVI. 
The  Atonement  of  Chrift,  Rom.  iii.  25.    Whom  God 
hath  f el  forth  for  a  Propitiation.        p.  222,  242,  267. 
SERMON     XXXVII,  XXXVIII. 
The  Chriftians  Treafure,  1  Cor.  iii.  22.  All  Things  are 
yours.  p.-  289,  310, 

SERMON'  XXXIX. 
The  right  Improvement  of  Life.  XL.  The  Privi- 
leges of  the  Living  above  the  Dead.  XLI.  The 
Death  of  Mankind,  both  Sinners'  and  Saints,  im- 
proved. XLII,  The  Death  of  Kindred  improved. 
XLIII.  Death  a  Blefling  to  the  Saints,  1  Cor.  iii.  22. 
Whether  Life  or  Death,  all  is  yours.  p.  332,  &c. 

sermon'  xliv. 

The  Doctrine  of  the  blcffed  Trinity,  and  the  Ufe  of 
it  in  our  Religion,  Eph.'ii.  18.  Through  him  we  both 
have  Accefs  by  one  Spirit  unto  the  Father.  p.  447- 

S  E  r* 


( « ) 


. 


SERMONS 

Various  SuhectL  &c. 

J  THEOLC 


V  O  L.     if 


SERM  ON  XXIII. 

Chriftian  Morality^ -'ipiz  Gravity,   De- 


Philip,  iv.  8. 

tVhatfoever  Things  are  hone/iy    or  grave,  fife. 
think  on  thefe  Things. 

Qax  aijutv!zt  &c. 

SINCE  the  Translation  of  the  Bible  into  the 
Englijh  Tongue  is  fo  excellent  a  Performance 
in  jt  felf,  and  fo  neceffary  a  Service  to  the 
Church  ;  I  feel  a  fenfible  Regret,  whenfoever 
there  is  occafion  to  complain  of  it,    or  to  correct  it. 
In  the  main,  I  may  venture  to  fay  boldly,   it  teaches 
us  all  the  necefury  Doctrines  and  Duties  of  Chnfti- 
Vol.  II.  £  anity 


2  Chrijtian  Morality,  v\2,         Vol.  ll0 

anity  in  a  very  ample  and  compleat  manner,  and  fets 
them  in  an  evident  Light :  And  what  the  Spirit  of 
God  fpoke  in  ancient  Times  in  Greek  and  Hebrew,  is 
fufficiently  manifested  to  us  for  our  Salvation  in  the 
Englijh  Bible. 

But  in  this  Part  of  the  Verfe,  which  I  am  now  to 
difcourfe  of,  the  Word  which  we  render  honejl,  is 
not  fo  well  tranflated  as  I  could  wifh  ;  for  Honefly  is 
contained  in  the  Words  true  and  jujl,  which  go  be- 
fore, and  follow  my  Text.  But  the  Greek  azuvU, 
more  properly  Signifies,  grave,  decent,  or  venerable ; 
and  fo  you  find  it  in  the  Margin,  which  will  often- 
times help  you,  when  the  Word  in  the  Englijh  Text 
is  not  fo  exprefiive  of  the  original  Senfe.  The  fame 
Word  rtpric  is  render'd  grave  in  Several  other  Places 
pf  Scripture :  'Tis  three  times  fo  expreffed  in  the 
third  Chapter  of  the  firit  Epiftle  to  Timothy*  ver.  8. 
The  Deacons  mujl  be  grave.  Ver.  u.  Their  Wives  alfo 
muft  be  grave*  Ver.  5.  A  Biftjop  mufl  have  his  Children 
in  Subjection  with  all  Gravity. 

'Tis  a  Word  that  is  ufed  \rrGreek  Authors  to  je- 
prefent  the  Character  of  an  aged  Man,  a  Philosopher, 
or  a  Magijlrate,  "among  the  Heathens.  It  carries  in 
it  the  Idea  of  an  honourable  Gravity,  and  a  venerable 
Decency  of  Behaviour  ;  and  this  is  what  the  Apoftle 
recommends  to  the  Practice  of  Christians.  '  1  is  as 
if  he  had  faid,  "  The  Character  of  every  common 
"  Chriftian  mould  have  fomething  in  it  fo  honourable, 
**  as  may  command  a  fort  of  Veneration  and  Refpetl 
"  from  all  Perfons  they  converfe  with,  as  much  as 
<c  the  Character  of  a  wife  old  Man,  a  Magijlrate,  of 
M  a.  Philosopher,  does  in  the  Heathen  World." 

To  improve  this  Subject,  I  Shall  fhew, 

I.  Wherein  this  Gravity  confifts. 

II.  How  the  Light  of  Nature  recommends  it. 

III.  How  the  Gofpel  inforces  it. 

IV.  Lay  down  a  Direction  or  two,  in  order  to  ob- 
tain it. 

tihfti 


Serm.  XXIII.       Gravity,  Decency,  Sec.  $ 

Firji,  This  Gravity  and  venerable  Decency  which  the 

Apoftle  recommends' ir  my  Text,  may  be  fuppofed 

to  confift  in  thefe  three  things. 

i.  A  Moderation  and  Decency  in  our  Apparel. 

2.  A  Gravity  and  Sobriety  in  our  Speech  and  Con- 
verfation. 

3.  Honour,  Decency,  and  Dignity  in  our  whole 
Deportment  and  Behaviour. 

I.  A  Moderation  and  Decency  in  our  Apparel,  fuch  as 
becomes  the  Profeffion  of  Perfons  whofe  chief  Orna- 
ment is  Religion  and  Godlinefs.  This  the  Apoftles, 
both  St.  Peter  and  St.  Paul,  each  in  their  rurn,  inftft 
upon,  as  a  necetfary  Qualification  of  Women  who 
profefs  Chriftianity,  and  as  an  Ornament  to  the  Do- 
ctrine of  the  Gofpel  of  Chrijl.  1  Pet.  iii.  3,  4,  5- 
Let  your  Conversion  be  with  Fear  ;  whofe  adorning  let 
it  not  be  that  outward  adorning  of  plaiting  the  Hair,  and 
wearing  of  Gold.  1  Tim.  ii.  9,  10.  The  Apoftle  Paul 
bids  Timothy  the  young  Evangelift  teach  the  lame 
Doctrine  and  Practice.  In  like  manner  I  will  that 
Women  adorn  themfelves  in  modeft  Apparel  with  Shame- 
facednefs  and  Sobriety,  as  betometh  Women  profeffing 
Godlinefs.  Not  that  all  Chriftians  muft  utterly  a- 
bandon  thofe  richer  and  more  coftly  Methods  of  Or- 
nament, Gold  or  Pearls,  which  the  Apoftle  there 
makes  mention  of  ;  for  every  one  of  us  mould  wear 
fuch  Raiment  as  fuits  our  Character  and  our  Age, 
our  Company  and  Bufinefs  in  the  World  :  But  let 
not  thefe  be  our  chief  Ornaments,  ftill  remembring 
that  we  are  Chriftians  ;  and  let  our  Apparel,  as  well 
as  our  Converfation,  (hew  that  we  defpife  Trifles, 
and  thus  maintain  the  Dignity  of  our  high  and  holy- 
Calling. 

Here,  faith  a  *  learned  Commentator,  " 'tis  wor- 
"  thy  to  be  noted  by  the  Women,  that  this  Pre- 
<4  cept  ought  not  to  be  flighted  by  them,  as  of  lic- 

*  Dr.  Whitby. 

B  2  "  tie 


4.  Chriflian  Morality \  viz.        Vol,  II. 

"  tie  moment,  feeing  it  is  fo.  carefully  inculcated  by 
"  the  two  chief  Apoftles.of  the  Jew  and  Gentile,  St. 
«5  P<?ter  and  St.  Paul -,  and  the  contrary  is  reprefent- 
"«  ed  as  a  Practice  oppofiteto  Godlinefs." 

Nor  while  you  .are  dreffwg,  fhould  you  forget  that 
you  are  Sinners,  and  therefore  lhould  put  on  Shame- 
facednefs  ♦,  for  all  our  Ornaments  and  Clothing  are 
but  a  Memorial  of  our  firft  Sin  and  Shame.  And 
when  we  take  a  Pride  in  our  Garments,  it  looks  as  if 
we  had  forgotten  the  Original  of  them,  the  Lofs  of 
our  Innocency. 

Nor  is  this  for.t  of  Advice  to  be  confined  to  the 
Female  World  :  For,  as  the  fame  Author  expreffes 
it,  "  If  it  be  fo  unbecoming  a  Chriftian  Woman  to  be 
u  thus  concerned  in  adorning  and  tricking  up  her 
"  Body,  it  muft  be  much  more  unbecoming  a  Cbri- 
"  ftian  Man,  and  that  which  makes  him  truly  to  de- 
«'  ferve  the  Name  of  a  Fop. " 

'Tis  a  Token  of  a  light  and  vain  Mind  to  ^be  too 
fond  of  gaudy  Habits,  a  Mind  not  much  affected 
with  Sin  or  with  Salvation.  Surely  Chriftians  are 
born  for  greater  things,  and  their  Aim  fhould  point 
at  higher  Excellencies  than  thefe  are.  Let  their 
chief  Ornaments  be  the  Graces  of  the  Spirit,  and  the 
Virtues  of  the  Heart  and  Life.  A  well  adorned  Bo- 
dy, and  a  neglected  Mind,  very  ill  becomes  a  Pro- 
feffor  of  the  Gofpel. 

Chriftians-  fhould  look  like  Strangers  and  Pilgrims 
here,  and  not  think  themfelves  undrefled,  unlefs 
they  are  conformed  to  all  the  Niceties  and  vain  Fa- 
fhions  of  the  World.  Sometimes  (  it  may  be )  we  are 
too  much  afraid  we  fhall  not  look  like  the  Children 
of 'this  World ',  whereas  the  Apoftle  advifes  us  rather 
to  look  like  Strangers.  We  are  travelling  homeward 
through  a  foreign  Country,  having  the  Ornaments 
of  Holiuefs  on  us,  which  is  the  Raiment  of  Heaven. 
I  c-niefs,  we  are  not  required  to  affect  Singularity^ 
nor  ro  feek  a  foolifh  and  ufelefs  Diftinction  from  the 
Cuftoms  of  our  Country,  where  they  are  proper,  in- 
nocent, 


Serm.  XXIJI.     Gravity,  Decency,  &c.  £ 

nocent,  and  becoming  ;  for  the  Kingdom  of  God  does 
not  confifl  jn  any  affecled  Peculiarities  of  Drefs  or  Be- 
haviour;-, but  let  us  remember  tbo,  that  it  is  below 
the  Glory  of  our  Character,  and  the  Dignity  of  our 
Calling,  to,  have  our  Thoughts  uneafy,  if  every 
Pin  and  Point  that  belongs  to  our  Apparel  be  not 
placed  in  the  moft  fafhionable  manner  ;  to  fret  and 
rage,  if  every  Fold  of  a  Garment  be  not  adjufted  in 
perfect  Conformity  to  the.  Mode. 

Then  we  may  be  faid  to  fall  fhort  of  that  venerable 
Decency  in  our  Apparel  which  Chriflianity  mould  teach 
us,  when  we  are  among  the  firji  in  any  new  devifed 
and  gaudy  Fafhions  ;  when  we  are  fome  of  the  for e~ 
mojl  in  the  Gaieties  of  the  Age  :  When  we  run  to 
the  Extremes  of  every  new  Mode,  and  affect  to  vie 
with  the  vaineft  of  our  Sex:  When  the  Bufinefs  of 
Dre/Jing  is  made  one  of  the  ?noft  frequent,  important, 
and  folemn  Enquiries  and  Concerns  of  Life  ;  and  when  it 
employs  fome  of  our  moft  ferious  Thoughts,  and  our 
warmeft  Pafiions  :  When  we  indulge  a  greater  Ex- 
pence  in  Finery  than  our  Circumftances  will  allow, 
or  our  Stations  require  :  When  we  ivajie  more  Time 
in  adorning  our  felves,  than  the  Duties  we  owe  to 
God  or  Man  will  reafonably  permit  »  and  efpecially 
if  we  intrench  upon  the  Hours  which  Jhould  be  devoted  to 
facred  Purpofes.  I  fhould  add  alfo,  that  then  we  cer- 
tainly break  in  upon  Chriftian  Sobriety,  when  we 
indulge  fuch  fort  of  Clothing  as  in  its  own  Nature 
becomes  a  Temptation  to  Iimnodejly,  and  brings  Fuel  to 
the  impure  Frre  of  the  Eyes,  or  of  the  Heart. 

I  would  not  be  thought  to  treat  too  largely  upon 
this  Subject,  or  handle  it  toofeverely  ;  but  let  us  re- 
member, that  our  biggeft  Danger  in  this  Age  is 
Excefs,  and  Luxury,  and  Vanity  of  Mind  :  We  are 
pretty  fecure  now-a-days  from  too  great  a  CarelefT- 
nefs  in  this  Refpect.    . 

II.  Gravity  and  Sobriety  in  our  Speech  is  another  Part 
of  that  honourable  Conduct  and  Character  which  we 

B  3  ought 


6  Chriftian  Morality,  viz.        Vol.  II. 

ought  to  maintain,    and  to  which  the  holy  Apoftle 
invites  us.     In  the  fecond  Chapter  of  Titus,  ver.  6, 
7,  8.  you  have  this  Direction  of  the  Apoftle  to  Titus 
the  Evangelift,    how  he  ought  to  behave  himfelf, 
and  what  he  fpeaks  to  him  chiefly  as  a  Miniftcr,  may 
be  given  as  a  Rule  to  all  Chriftians  whom  he  muft 
injlruft  in  all  Things.     Shewing  thy  felf  a  Pattern  of  good 
Works  i    in  Doctrine,  or  in  Difcourie,  Jhewing  Uncor- 
ruptnefs,   Gravity,  and  Sincerity,  found  Speech  that  can- 
not be  condemned,    that  he  that  is  of  the  contrary  Part 
may  be  afhamed,  having  no  Evil  to  fay  of  you.     He  gives 
all  the  Chriftians  at  Ephefus  the  fame  Advice.     Eph. 
iv.   29.    Lei  no  corrupt  Communication  proceed  out  of 
yeur  Mouth,    but  that  which  is  good  to  the  Ufe  of  Edi- 
fying, that  it  may  tninijier  Grace  unto  the  Hearers.    Talk 
of  fomething  that  may  improve  one  another  in  Know- 
ledge, in  Virtue,  in  Religion  :    And  let  each  of  us 
be  afhamed  to  think  that  we  have  been  an  Hour  or 
two   in   each    other's  Company,    and  have  neither 
fpoke  nor  heard  any  thing  that  is  wonh  Remem- 
brance.    How  often,    after  a  Vifit  among  Friends, 
muft  we  take  up   this  juft  and  fhameful  Complaint, 
*'  Alas,  1  have  f aid  nothing  for  their  Improvement,  nor 
**  heard  any  thing  for  my  own !  " 

In  Ephef.  v.  4.  the  Apoftle  there  fecludes  fome 
fort  of  Converfation  from  the  Lips  of  Chriftians, 
Neither  Filthinejs  nor  foolifh  Talking,  nor  Jffting,  which 
are  not  convenient,  which  are  ovk  dv>mov\ct,  not  agree- 
able to  our  Profeffion.  Foolifh  Talking  and  Jefling  are 
here  forbidden,  as  well  as  Filthinejs.  By  foolifh  Talking, 
we  may  fuppofe  fuch  fort  of  Language  to  be  intend- 
ed, from  which  it  is  impoffible  any  Profit  or  Ad- 
vantage mould  arife  to  a  wife  or  a  good  Man.  And 
by  Jtfting,  the  Apoftle  here  defigns  fuch  fharp  and 
biting  Jefts  that  wound  the  Reputation  of  a  Perfon 
concerning  whom  they  are  fpoken.  Such  a  Turn  of 
Wit,  as  the  original  Word  fignifies,  that  at  the  fame 
time  wounds  a  good  Name,  and  gives  a  bitter  Re- 
proach.   Not   that  every  thing  pleafantly  fpoken  is 

fuppofed 


8erm.  XXIII.      Gravity,  Decency,  Sec.  7 

fuppofed  to  be  unlawful  j  or  that  the  Apoltle  any 
where  forbids  all  manner  of  Mirth  and  Jejling  in  Con- 
verjation  ;  for  there  are  proper  Times  and  Seaions 
for  fuch  fort  of  Difcourfe  :  And  there  may  be  valua- 
ble Ends  in  it  too,  when  'tis  innocently  ufed,  on  pur- 
pole  to  recreate  Nature,  and  refrelh  the  Mind.  And 
how  far  this  may  be  indulged,  I  fhall  haveoccafion 
to  fpeak  toward  the  End  of  this  Sermon. 

III.  Another  thing  that  is  included  in  this  Word 
Gravity,  is  Honour  and  Decency  in  our  whole  Deport- 
ment and  Behaviour.  Each  of  us  fhould  be  careful  to 
maintain  our  publick  Character  as  a  Chriftian,  with 
a  due  Senfe  of  the  Dignity  of  it.  Chriftians  mould 
be  afhamed  to  debafe  the  Powers  of  their  Nature,  to 
praclife  any  thing  that  is  fordid  and  unworthy  ;  nor 
make  the  Members  of  their  Flefh,  nor  the  Facul- 
ties of  their  Mind,  Slaves  to  that  which  is  ridiculous 
or  foolifh. 

How  unbecoming  is  it  to  fee  a  Chriftian  fpoil  his, 
Countenance,  and  disfigure  a  human  Face,  by  prac- 
tifing  all  the  wild  and  wanton  Grimaces  of  Folly  and 
Madnefs  !  To  fee  Man,  who  is  made  after  the  Image 
of  the  Son  of  God,  diflort  his  Body  in  the  moft  an- 
tick  Poftures,  and  give  up  all  the  Honours  of  his 
Nature  to  bale  and  fenfelefs  Merriment  !  Surely  the 
Duties  of  Chriftianity  lead  us  to  nothing  below  the 
Dignity  of  Man. 

Here  I  would  not  be  miflaken,  nor*do  I  pretend 
that  the  Gofpel  requires  fuch  a  conftant  Solemnity  of 
Countenance  and  Language,  as  though  we  were  all 
Preachers,  or  always  preaching.  There  is  no  need  to 
put  on  ferious  Airs  at  all  times :  We  are  not  bound 
to,  banifh  Mirth  when  we  become  Chriftians.  Laugh- 
ter is  a  natural  Action,  and  the  Faculty  was  not  given 
to  Mankind  in  vain,  nor  is  the  Exercife  of  it  for-» 
iaidjden  for  ever. 

B  4  J1* 


8  Chrijiian  Morality y  viz.         Vol.  II. 

The  chief  Ends  of  it  feem  to  be  thefe  two ;  ei- 
ther to  recreate  animal  Nature  by  Exprefiions  of  Mirth, 
or  to  put  Folly  out  of  Countenance, 

There  may  be  Times  to  recreate  Nature,  to  un- 
bend the  Spirits  from  Bufinefs,  and  to  indulge  Mirth 
among  our  Friends.  The  wife  Man  affures  us,  There 
is  a  i!;?>e  to  laugh  as  well  as  to  mourn.  There  are 
Times  proper  for  Weeping,  and  fome  Perfons  may 
Ji  ve  Ti  mes  f  .r  Dancing  too,  Eccl.'m.  4.  And  in  the 
19th  Vcrre  of  the  loih  Chapter,  the  fame  divine 
"Writer  fays,  A  F'afl  is  made  for  Laughter.  At  the 
rrju.ua]  Entertainment  of  Friends,  we  may  be  merry 
and  noi  fin.  Our  huly  Religion  only  demands  this  of 
us,  that  we  confine  our  MiHb  within  the  Limits  of 
Virtue ;  and  take  heed  left  when  we  give  a  Loofe  to 
the  fprightly  Powers  of  animal  Nature,  we  mould 
ti  anigreis  rhe  Rules  of  Piety,  or  trefpafs  upon  Things 
facred. 

Another  Purpofe  for  which  Laughter  was  made, 
is  to  reprove  andpunijh  Folly,  and  put  Vice  out  of  Coun- 
tenance. There  are  Seafons  wherein  a  wfe  Man  or 
a  Chrifiian  rnav  treat  fome  criminal  or  filly  Cha- 
racters with  Ridicule  and  Mockery.  Elijah  the  Pro- 
phet condefcended  thus  to  correct  the  Priefls  and 
Woifblpvers  of  Baal  ;  but  this  fort  of  Converfation 
muft  by  no  means  be  the  Bufinefs  of  our  Lives,  and 
the  daily  Work  and  Labour  of  our  Thoughts  and 
pur  Tongues.  'Tis  the  Heart  of  a  Fool  that  is  in  the 
Huufe  of  Mirth,  for  he  would  dwell  there  continually, 
Ecclef  vii.  4.  If  we  are  always  affecting  to  throw 
our  fome  Turns  of  Wit  upon  every  Occurrence  of 
Life,  and  tack  on  a  Jeft  to  every  thing  that  is  fpo- 
ken  i  if  we  interline  all  our  Difcourfe  and  Conver- 
sation with  Merriment,  Banker  and  Joking,  'tis  very 
unworthy  of  that  Gravity  and  Honour  that  belongs  to 
|he  Chr-ftian  Life. 

The  Second  Head  of  Difcourfe  which  I  propos'd,  is 
to  prove,  that  the  Light  of  Nature,  or  the  Law  of 
Reafon%  requires  fomething  of  this  Gravity  of  Speech  and 

Behaviour  j 


Serm.  XXIII.     Gravity,  Decency,  &c.  9 

Behaviour  ,  and  this  is  manifeft,  if  we  confider  the 
Nature  of  Man  in  Oppofition  to  the  Brute  that  pe- 
rifhes,  or  the  Growth  and  Age  of  Man  in  Diftinctior* 
from  Children  and  Babes. 

1.  If  we  confider  Man  in  Oppofition  to  the  brutal 
World:  Man,  who  has  a  rational  Soul,  fhould  act 
conformable  to  that  fublime  Principle  within  him, 
and  not  devote  himfelf  to  a  Life  of  fantaflick  Hur 
mour,  or  content  himfelf  with  the  Character  of  an 
everlafting  Trifler.  What  a  poor  and  contemptible 
Account  is  it  of  any  Perfon  to  fay,  he  is  ^walking 
Jeft,  a  meer  living  Trifle  ?  His  Thoughts  are  made 
up  of  Vanity  and  Emptinefs,  his  Voice  is  Laughter, 
and  his  whole  Life  is  compofed  of  Impertinences. 

There  is  a  fort  of  Perfons  in  the  World  who  ne- 
ver think  well  of  themfelves  but  when  they  are  drefs'd 
in  gay  Attire,  and  hope  to  command  the  Refpect  of 
Mankind  by  fpreading  abroad  their  own  fine  Fea- 
thers. Their  Raiment  is  the  brighteft  and  belt 
Thing  that  belongs  to  them,  and  therefore  they  af- 
fect to  (hew  it.  There  is  another  fort  of  Men  who 
value  themfelves  upon  their  merry  Humour,  and  that 
they  can  make  their  Company  laugh  when  they 
pleafe.  But  the  more  refin'd  and  rational  Part  of 
the  World  value  all  thefe  Creatures  as  they  do  Pea- 
cocks, or  other  Animals  that  imitate  the  Voice  and 
Actions  of  Man.  They  ufe  them  as  an  Entertain- 
ment for  their  Eyes  or  their  Ears,  to  give  a  Fit  of 
Diverfion,  or  to  pafs  away  a  merry  Hour.  We  ge- 
nerally look  upon  this  kind  of  People  as  very  worth- 
lefs  Things,  as  fomething  beneath  our  felves,  and  as 
finking  below  their  own  Species.  We  feldom  conv^rfe 
with  them  upon  the  Level,  or  to  attain  any  of  the 
nobler  Purpofes  of  Life.  We  only  borrow  their 
Wit,  or  their  Folly,  their  Humour,  or  their  Finery, 
for  a  Seafon  of  Amufemenr,  and  juftly  defpife  th.m 
when  the  laughing  Hour  is  at  an  End.  Reafon  ic 
felf  tells  us,  that  human  Nature  was  madeiur  fome- 

thing 


io  ChHJiian  Morality,  viz.         Vol.  IL 

thing  greater  and  better,  for  Contemplation  and  Acti- 
on much  fuperior  to  what  thefe  trifling  Creatures  are 
acquainted  with. 

Again  idly,  if  we  confider  Man  as  he  jlands  in  Di- 
JlincJion  from  Childhood,  furely  a  more  grave  and  fo* 
lernn  Carriage  becomes  him.  Children  are  pleafed 
with  painted  Toys  •,  gaudy  Garments  and  founding 
Trifles  are  their  chief  Delight.  They  are  entertain'd 
with  little  Impertinences,  agreeable  to  their  Igno- 
rance and  the  Weaknels  of  their  Age:  E>ut  'tis  a 
Shame  to  a  Perfon  of  well  grown  Years  to  practife 
the  Child  for  ever.  He  that  devotes  himfejf  to  a 
Life  of  ufelefs  Idlenefs,  and  treads  round  the  Circle 
of  perpetual  Mirth  and  Amufement,  without  Profit 
to  himfelf  or  the  World,  is  but  a  Child  in  longer 
Garments,  or  an  Infant  of  larger  Size. 

The  third  general  Head  leads  us  to  confider,  what 
forcible  Arguments  Chriflianity  furnifhes  us  with  to  prac- 
life  this  Sobriety,  Gravity  and  Decency  of  Behaviour  : 
And  I  fhall  throw  them  all  into  a  few  JLxpoftula- 
tions. 

i.  Do  we  not  bear  the  Name  of  Chrift,  a  facrecj 
and  a  venerable  Name  ?  And  fhall  we  caff  Difgrace 
upon  it  by  any  thing  that  is  mean  and  difhonourable  ? 
Do  we  not  profefs  ro  be  the  Followers  of  a  crucify'd 
*fefus,  to  be  Difcipies  of  the  Crois  ?  But  wherein  do 
we  follow  him,  it  we  fpend  our  Days  in  Mirth  and 
Trifling  ?  His  Conduct  was  all  holy  and  heavenly, 
and  we  can  never  look  like  his  Difcipies,  if  our  Con- 
verfation  favour  cf  Earth  and  Vanity.  What  a  noble 
5implicity  runs  through  all  his  Speeches,  through  all 
the  Actions  and  ihe  Behaviour  of  our  bleffed  Lord  ! 
And  how  little  do  we  imitate  him,  if  we  fondly  pur- 
fueall  the  gay  Follies  of  Life  in  our  Drcfs,  in  our 
Speech,  and  in  every  thing  we  do  ?  No  Glarings  of 
affected  Wit,  nor  infipid  Pertnefs,  can  add  any  thing 
to  our  Character  as  Cnriftians. 

2.  Let 


Serm.  XXIII.     Gravity,  Decency,  &c.  1 1 

2.  Let  us  remember  that  we  are  the  Sans  and 
Daughters  of  the  mofi  high  God.  We  profefs  to  fe- 
parate  our  felves  from  the  Triflings  and  Imperti- 
nences of  this  World,  as  well  as  from  the  Impiety  and 
Guilt  of  it.  Come  out  from  among  them,  faith  the  Lord, 
and  1  will  be  jour  Father,  and  ye  /hall  be  my  Sons  and 
my  Daughters,  faith  God  Almighty.  Sureiy  the  Children 
of  a  Prince  mould  behave  with  Solemnity  and  Ho- 
nour, when  they  are  in  the  midft  of  the  lower  Or- 
ders of  Mankind  ;  and  the  Children  of  the  King  of 
Heaven  fhould  remember  the  Dignity  of  their  Birth, 
and  their  high  Relation,  when  they  are  converfanc 
among  the  Sons  of  Earth.  Their  Carriage  indeed 
fhould  not  be  proud  and  haughty  to  the  Men  of  this 
World  •,  Jefus  the  only  begotten  Son  was  meek  and 
lowly  :  And  there's  a  facred  Art  of  maintaining  a 
divine  Humility  among  the  meaner!  of  our  Fellow- 
Creatures,  without  indulging  the  Practice  of  any 
thing  mean  and  ridiculous.  Our  blefled  Lord  was 
a  Companion  q{  Fifhermen,  but  not  of  Mimicks  and 
publick  Jejlers. 

3.  Let  us  think  again,  that  we  are  bought  with  an 
high  and  valuable  Price  ;  we  are  redeemed,  not  with 
corruptible  things,  as  Silver  and  Gold,  but  with  the  pre- 
cious Blood  of  Chrift,  as  of  a  Lamb  without  Blemi/h  and 
without  Spot,  1  Pet.  i.  17,  i#.  And  what  is  it  that 
we  are  redeemed  from  ?  'Tis  from  this  evil  World, 
and  from  a  vain  Converfation.  The  Son  of  God  has 
loved  us,  and  wafhed  us  in  his  own  Blood,  and  fhall  we 
defile  thefe  Souls  of  ours  with  the  Meannefles  of  this 
Life  which  Chrift  has  cleanfed  in  fo  rich  a  Laver  ? 
He  has  made  us  Kings  and  Priejls  unto  God  and  his  Fa- 
ther.  Let  us  now  and  then  ask  our  felves  and  en- 
quire, Is  our  Language  and  our  Behaviour  becoming 
fuch  illuftrious  Names,  fuch  Titles,  fuch  Honours, 
as  are  put  upon  us  by  the  Father  and  the  Son  ? 

4.  Again,  Let  us  review  our  Profejjion  ;  What  is 
our  Calling  ?  What  is  our  Defign  ?  What  is  our  Hope  ? 
Are  we  not  bom  from  above  ?  Are  we  not  Pilgrims 
*  and 


13  Chriflian  Morality,  viz.         Vol.  II. 

and  Strangers  nere  ?  Do  we  not  profefs  to  feek  a 
better  Country,  that  is,  an  heavenly  3  Do  we  not  live 
for  Heaven  and  Immortality  ?  How  unbecoming  is 
it  then  for  Cnriftians  to  be  perpetually  light,  and 
vain,  and  frothy?  How  unbecoming  our  holy  and 
heavenly  Calling,  and  our  everlafting  Hopes  ?  If 
we  are  Children  of  the  Light  and  of  the  Day,  let  us  not 
live  as  though  we  bdong'd  to  the  Night  and  Dark- 
nefs :  Let  us  not  fleep,  nor  trifl-  as  others  do,  but 
'watch  and  be  fober.  And  efpecially  if  our  natural 
Temper  be  fanguine  and  fprightly,  and  incline  to 
aflume  vain  Airs,  there  is  more  need  of  conftant 
Watchfulnefs  over  the  Heart  and  Life,  and  a  Bridle 
upon  the  Tongue,  left  we  fliould  fpeak  Indecencies, 
and  be  guiky  of  Folly  and  Madnefs, 

Here  this  Sermon  may  be  divided. 

The  lad  Thing  I  defign'd,  was  to  propofe  fome  Di- 
rections in  order  to  cure  the  Levity  of  the  Mind,  and  to 
maintain  [uch  a  decent  Gravity  in  the  Courje  of  our  Life 
as  becomes  the  Go/pel. 

Direct.  I.  Let  us  meditate  often  on  the  mojlfub- 
lime  and  the  mojl  awful  Parts  of  Chrijlianity  ;  and  thro* 
the  Affiftance  of  the  Spirit  of  God,  thefe  will  be 
effectual  Guards  againft  this  Vanity  of  Temper. 

The  fublime  Truths  of  Chrijlianity  demand  our  fre- 
quent Review.  Let  us  often  rife  high  in  our  Thoughts, 
and  let  our  Faith  look  far  backwards  to  the  eternal 
Ages  before  this  World  was.  Let  us  contemplate 
the  Love  of  God  the  Father,  in  contriving  our  Sali- 
vation, before  he  ftretch'd  abroad  thefe  Heavens, 
or  laid  the  Foundations  of  this  Earth.  Let  us  think 
of  the  Condefcenfion  of  his  Mercy,  when  he  chofe 
fallen  perifhing  Sinners  to  be  the  Objects  of  his  ever- 
laftincr  Love.  Let  us  dwell  upon  his  Companion  to 
Man,  when  he  appointed  his  own  Son  to  take  Flefh 
upon  him,  and  to  become  our  Mediator  and  Sacri- 
fice. 


Serm.  XXIII.     Gravity,  Decency,  &c.  1$ 

fice.  Let  us  furvey  with  holy  Wonder  the  various 
Glories  of  the  Son  of  God,  by  whom  and  for  whom  all 
things  were  made,  who  upholds  all  things  by  the  IVord 
of  his  Power,  and  who  is  the  exprefs  Image  of  his  Fa- 
ther. Let  us  behold  him  confenting  to  hide  all  thefe 
Honours  behind  a  Veil  of  Flefh  and  Blood,  walking 
the  Streets  ofjerufalem,  and  travelling  on  Foot  thro" 
the  Villages  of  Ifrael,  attended  with  a  few  poor  de- 
fpicable  Men,  or  furrounded  wkh  the  Reproaches 
of  the  blafpheming  Jews.  Let  us  look  upon  this  il- 
luftrious  Perfon,  who  was  adored  by  Angels,  yet  un- 
known and  unglorifitd  among  the  Sons  of  Men,  and 
humbled  even  to  Death  and  the  Grave  ;  then  gaze 
on  him  rifing  again  from  the  Dead,  and  declared  to 
be  the  Son  of  God  with  Power,  exalted  at  the  Right 
Hand  of  the  Majefly  on  high,  and  ruling  all  the  Milli- 
ons of  Inhabitants  of  the  vifible  and  invifible  Worlds. 
Surely  if  our  Souls  were  inur'd  to  the  Meditation  of 
fuch  iublime  Wonders  as  thefe,  we  mould  not  eafily 
immerie  our  felves  in  Trifles  and  Fooleries. 

Again,  Let  us  meditate  on  the  more  awful  Do* 
cfrines,  the  more  folemn  and  dreadful  Truths  of  our  Re- 
ligion, and  thefe  will  bean  effectual  Reftraint  to  a 
vain  Temper  of  Mind.  Let  us  think  on  thejujiice 
of  God  manifefted  in  the  Deftruction  of  Sinners  in 
all  Ages,  when  it  appear'd  in  a  prodigious  Flood 
of  Water,  and  with  a  Deluge  of  Ruin  teftified  a- 
gainft  the  Wickednefs  of  the  old  World  ;  and  when 
it  came  down  in  flaming  Fire  upon  Sodom  and  upon 
the  Cities  of  the  Plain.  Let  us  meditate  on  the 
Wrath  of  God,  that  has  been  revealed  in  numerous  In- 
stances againfi  all  the  Ungodlinefs  and  Unrightsoufnefs  of 
Men.  Let  us  contemplate  that  divine  and  fevere  Ju~ 
ftice,  that  appeared  in  the  Sufferings  and  Death  of 
God's  own  Son,  when  it  pleafed  the  Father  to  bruife 
him,  and  to  make  his  Scul  an  Offering  for  Sin.  Let  US 
think  of  his  Agonies  in  the  Garden,  and  on  th« 
Crofs,  when  he  bore  the  Weight  of  our  Iniquities, 
and  flood  in  the  Place  of  Sinners.     Let  us  lend  our 

Thoughts 


14  Chriftlan  Morality,  viz.        Vol.  II. 

Thoughts  down  to  the  Regions  of  Death  and  Hell ,  and 
behold  the  fallen  Angels  bound  in  Chains  of  Dark- 
nefs,  and  groaning  under  prefent  Torments,  yet 
•waiting  for  the  Day  of  greater  Vengeance.  Let  us 
think  with  our  (elves  what  Millions  of  our  Fellow- 
Sinners,  the  Sons  and  Daughters  of  Adam,  lie  there 
banifh'd  from  the  Prefence  of  the  Lord,  and  tor- 
mented with  Fire  in  their  Confciences  without  Re- 
medy, and  without  Hope,  and  fay,  Why  are  not  we 
there  too  ? 

Let  us  often  look  forward  to  the  awful  Moment  of 
our  Death,  and  the  Time  of  our  Departure  from  all  the 
flattering  Scenes  of  this  prefent  World.  This  will 
put  a  Damp  upon  the  vaineft  Mind,  and  hang  with 
a  painful  Weight  upon  the  Sons  of  Mirth  and  Le- 
vity. This  will  be  a  Means  to  reftrain  us  from  that 
foolifh  and  trifling  Behaviour,  which  otherwife  our 
Tempers  might  incline  us  to :  And  let  us  remember 
the  folemn  Hour  when  we  mufi  ft  and  before  the  Tribunal 
of  our  Lord  Jefus  Chrift,  diverted  of  all  thefe  gaudy 
Shews  of  Life,  in  which  we  are  now  ready  to  pride 
our  felves,  and  there  we  muft  receive  a  Sentence 
without  Repeal,  which  fhall  fend  us  to  Heaven  or  to 
Hell  at  once,  and  fix  our  everlafting  State.  Thefe 
are  Terrors  or  Glories  too  folemn  to  be  trifled  with  ; 
thefe  are  Thoughts  that  will  hold  our  Souls  awake 
and  ferious  -,  this  will  preferve  that  Gravity  of  Mind 
which  becomes  a  Chriftian,  and  keep  us  in  a  pre- 
pared Temper  to  fulfil  prefent  Duty,  and  to  wait  the 
final  Event  of  all  things. 


■S" 


Direct.  II.  If  we  would  maintain  that  venerable 
Decency  in  our  Frame  of  Spirit,  and  in  our  Deport- 
ment, which  becomes  the  Gofpel,  let  us  fet  our  j elves 
about  fome  ufeful  Employment  for  the  Service  of  God,  or 
our  Fellow-Creatures,  or  for  our  own  bejl  Improvement. 
Jf  Satan  find  the  Mind  empty  of  Thought,  and  the 
Hands  void  of  all  Bufinefs,  he  will  be  ready  to  fill 
them  with  Temptations  to  Iniquity  and  Mifchief :. 

And 


oerm.  XXIII.     Gravity,  Decency,  he.  i$ 

And  the  Triflers  of  this  World  will  be  ready  to  feize 
upon  fuch  a  Perfon  as  a  fit  Partner  for  their  Imper- 
tinences, and  allure  him  into  Follies  beneath  the  Dig- 
nity of  human  Nature,  and  the  Character  of  a  Chri- 
ftiam 

I  have  often  pitied  fome  of  the  Defcendants  of  ho- 
nourable and  wealthy  Families  of  both  Sexes,    the 
Unhappinefs   of  whole   Education  has  given    them 
nothing  to  do,    nor   taught  them   to  employ   then- 
Hands  or  their  Minds  :    Therefore  they  fpend  their 
Hours  in  Jduntering,  not  knowing  whither  to  go,  and 
are  at  a   lofs  what  to  do  with  themfelves  to  wear 
their   Life  away.      Upon  this  Account  they  give 
themfelves  up  fometimes  to  the  mean  and  fcandalous 
Pleafures  of  the  loweft  of  the  People,    and  fpend 
their  Hours  in  Chattering  and  vulgar  Merriment. 
They  make  the  Bufinefs  of  their  Drefs  the  Study  and 
Labour  of  half  the  Day,  and  fpend  another  Part  of 
it  in  trifling  Difcourfe  and  Laughter,  and  in  fcatter- 
ing  Jefts  and  Scandal  upon  their  Neighbours  or  Ac- 
quaintance.    All  thefe  Pieces  of  Folly  and  Immora- 
lity would  be  rectified,    if  they  would  but  find  out 
for  themfelves  fome  daily  and  proper  Bufinefs  to  be 
employ*d  in.     King  Solomon  at  his  leifure  Hours  ftu- 
died  natural  and  moral  Philofophy,  he  difcourfed  of  the 
Nature  of  Vegetables,  from  the  Cedar  to  the  H\JJbpy 
and  of  Beajls,  Birds,  and  Fijhes  •,    befides  his  Proverbs 
and  Rules  of  Prudence  for  the  Government  of  hu- 
man Life,   1  Kings  iv.  32.  &c.     Sc.  Paul,  when  he 
was  not  employed  in  his  facred  Work,  yet  he  would 
not  be  idle  ;    and  having  no  need  to  fludy  for  his  Ser- 
mons which   he  had   by   Infpiration,    therefore   he 
wrought  with  his  Hands  at  'Tent-making,  and  main- 
tain'd  himfelf  by  it :    Not,  fays  he,  becaufe  we  have 
not  Power  to  eat  your  Bread  while  we  teach  you  the 
Gofpel ;  but  to  make  our  f elves  an  Example  to  you.     See 
Afts  xvi'u.  3.    and  2  Tbejf.  hi.  8,  9.     And  good  Dor- 
cas, when  (he  had  no  Bufinefs  of  her  own,  made  Coats 
and  Garments  for  the  Poor,  Afts  ix.  36,  39.     Such 
2  honourable 


t6  Chr ifti an  Morality,  v'\z.         Vol.IL 

honourable  Examples  as  thefe  deferve  our  Imita- 
tion. 

Direct.  III.  Let  us  keep  nftrift  Watch  over  our 
fehes  when  we  indulge  Mirth,  and  fet  a  double  Guard 
Upon  the  Seafons  of  Recreation  and  Diver tifement. 

The  Rules  of  Religion  do  not  fo  reftrain  us  from 
the  common  Entertainments  of  Life,  as  to  render  us 
melancholy  Creatures,  and  unfit  for  Company.  There 
is  no  need  to  become  rrieer  Mopes  or  Hermits,  in  or- 
der to  be  Chrijiians.  The  Gofpel  does  not  deprive  us 
of  fuch  Joys  as  belong  to  our  Natures,  but  it  re- 
fines and  heightens  our  Delights.  It  draws  our  Souls 
farther  away  from  mean  and  brutal  Pleafures,  and 
raifes  them  to  manly  Satisfactions,  to  Entertainments 
worthy  of  a  rational  Nature,  worthy  of  a  Creature 
that  is  made  in  the  Image  of  God.  The  innocent  En- 
tertainments of  Life  are  not  utterly  forbidden  to  Chri- 
ftians,  but  are  regulated  by  the  Gofpel. 

When  we  have  confider'd  and  found  them  to  be 
lawful,  then  they  are  to  be  regulated  thefe  two 
ways. 

i.  All  our  Recreations  and  Divertifements  muft 
have  fome  valuable  End  propos'd. 

2.  We  muft  diftinguifh  the  proper  Time  and  Sea- 
fon  of  them,  and  confine  our  Diverfions  tothatSea- 
fon. 

i.  They  mu/l  always  have  fome  valuable  End  propos'd. 
The  chief  and  moft  ufeful  Defign  of  them  is  to  make 
us  more  chearful  and  fitter  for  fome  Hours  or  Days  of  Ser- 
vice afterwards.  Recreation  muft  not  be  our  Trade 
or  Bufmefs,  but  meerly  ufed  as  a  Means  to  prepare 
us  for  the  valuable  Bufinefles  of  Life. 

The  Scripture  indeed  tells  us,    that  of  every  idle 

Word  that  Men  fhall  fpeak,    there  fhall  be  an  Account 

given  in  the  Day  of  Judgment,    Matt.  xii.  36.    And 

much  more  of  idle  Hours  and  Aft  ions.    But  this  doth 

1  not 


Serm.  XXIII.     Gravity^  Decency,  &c."  ly 

not  utterly  exclude  all  manner  of  Recreations,  or  all 
Words  of  Pleafantry,    which  may  be  innocently  and 
properly  ufed  upon  fqme  Occafions ;  but  whatsoever 
Words,    whatfoever  Converfacion,    whatfoever  fore 
of  plcafurable  Entertainments,  we  indulge  our  felves 
in,  which  have  ho  valuable  End,    no  ufeful  Defign 
in  them:    Thefe  will  bear  but  an  ill  Afped:  before 
the  Judgment-Seat  of  Chrifi.     We  mall  not  be  able 
to  give  a  tolerable  Account  of  fuch  idle  Words  or 
Hours  ar.  that  Day  :    and  'tis  the  Judge  himfelf  who 
tells  us  fo,  and  adds  his  Amen  to  it. 
.    'Tis  proper  mqre  efpecialiy  for  Perfons  that  are 
of  a  melancholy  Temper,  or  that  have  perhaps  been 
overwhelm' 'd  with  fome  bodily  Difeafes,    or  overloaded 
with  fome  Sorrows,  or  Cares,  or  Bufinejfes  of  Life,  to 
give  themielves  a  little  Loofe  or  Diverfion  now  ana 
then  in  delightful  Converfacion,  or  other  Recreations 
and  Exercifes.     Thefe  may  be  as  ufeful  as  a  Glafs 
of  Wine  to  refrefh  Nature,  to  make  the  rfeart  glad, 
and  the  Spirits  lightfome  ;    for  they  tend  to  fit  this) 
animal  Body  of  ours  for  better  Service  to  the  Soul 
in  future  Duties  that  God  calls  us  to  :    And  fo  long 
as  we  confine  our  Recreations  to  this  Defign,    and 
keep  this  End  in  view,  our  Words  of  Pleafantry  in 
private  Converfation,  and  even  Our  Recreations  and 
Diverfions  that  are  more, publick,    may  be  agree- 
able to  the  Mind  and  Will  of  God  ;    for  'tis  his 
Will,    that  our  whole  Nature,    Flefli   and    Spirit, 
mould  be  kept  in  the  titteft  Frame  for  Duty.     And 
lome  Natures  are  fo  conftituted,  that  they  will  hard- 
ly be  kept  in  a  Temper  fit  for  Duty,  without  fome 
JDevertifements  and  Recreations.     Where  this  there- 
fore is  the  End,  thefe  Practices  can't  be  called  idle* 
that  is,    impertinent,  and  to  no  Purpofe.     But  where 
no  reafonable  Defign  is  propofed,  Sports  and  Merri- 
ments are  hardly   to  be  derended,    for  all  rational 
Creatures  ought  to  act  with  a  View  to  fome  valued 
able  End. 

"Vol.  Jt.  C  i.  Another 


i8  Cbriftian  Morality  viz.        Vol.  II. 

2.  Another  Regulation  which  ought  to  be  given 
to  all  our  Diverfions,  is  this  ;  We  Jhould  narrowly 
watch,  left  the  'lime  of  our  Recreations  intrude  upon  the 
Hours  and  Seajons  of  Bufmefs  or  of  Religion.  There  is  a 
Time  to  laugh,  the  Wife  Man  tells  us,  as  well  as  a 
Time  to  labour  or  to  pray  ;  but  Laughter  muft  be 
confin'd  to  its  proper  Place  and  proper  Time,  and 
not  intrench  upon  the  Seafon  where  Affairs  of  bigger 
Importance,  and  tyTatters  of  grave  and  ferious  Con- 
fequence  mould  be  tranfacled. 

Confcience  has  fomething  to  do  in  Matters  of  Re- 
creation  as  well  as  in  our  religious  or  civil  Affairs : 
And  as  it  can  never  be  lawful  to  rob  God  or  our  Fa- 
milies of  any  of  the  Time  that  mould  be  devoted 
to  their  Service,  on  purpofe  to  lay  it  out  in  Diver* 
lion,  fo  neither  is  it  by  any  means  proper  to  let  the 
Seafons  of  Diverfion  come  too  near  the  Seafons  of  Wor- 
fhip.  When  a  Loofe  is  given  to  all  the  natural  Powd- 
ers in  Mirrh  and  Pleafure,  they  are  not  fo  eafily  re- 
collected all  at  once  for  the  facred  Service  of  Re- 
ligion. Nor  mould  we  run  haftily  away  from  the 
Duties  of  Worfhip,  and  plunge  our  felves  into  the 
Midft  even  of  innocent  Merriment  ;  for  this  would 
look  as  though  we  were  weary  of  Devotion,  and 
longed  to  be  at  play.  A  wife  Chriflian  will  divide 
his  Times  aright,  and  make  all  the  Parts  of  his 
Conduct  to  fucceed  one  another  in  a  decent  Order. 

Befides,  the  Hours  of  Recreation  Jhould  not  be  multi- 
plied by  thofe  Perfons  who  have  leaft  Need  of  them  ;  fuch 
are  Perfons  of  a  chearful  and  healthy  Conftitution  : 
And  they  will  be  ufed  more  fparingly  by  Chriftians 
of  maturer  Age,  and  longer  Scanding  in  Religion. 
As  a  Child  grows  up  toward  Man,  he  leaves  off  the 
Impertinences  of  Infancy,  and  the  Sports  and  Trifles 
of  Childhood  ;  and  as  a  Man  grows  up  more  and 
more  toward  a  perfect  Chriftian,  his  Methods  of  Plea- 
fure will  be  changed  from  light  andgtf)',  to  that  which 
is  grave  and  (olid. 

2  To 


Serm.  XXIII.    Gravity,  Decency,  &c.  19 

To  conclude  this  Subject,    I  would  mention  only 
one  powerful  Motive  to  preferve  Chriftian  Gravity,  and 
that  is,  that  hereby  the  Temper  of  your  Spirit  will  be 
letter  prepaid  for  every  religious  Duty,    whether  it  be 
Prayer  or  Praife,  and  better  fitted  to  meet  every  Pro- 
vidence,    whether    it    be    profperous  or  afflictive  : 
Whereas  thofe    who  perpetually  indulge  a  merry 
Temper  of  Mind,  when  a  profperous  Providence  at- 
tends them,  they  are  tempted  to  exceffive  Vanity  and 
carnal  Toy  •,  their  Hearts  are  not  filled  with  Thank- 
fulnefs  to  that  God  from  whom  their  Mercies  come, 
being  too  thoughtlefs  and  regardlefs  of  the  original 
Donor     On  the  other  hand,    when  Afflitlion  fmites 
them,  they  are  in  danger  of  defpifing  the  Strode  ot 
the  Rod,  nor  does  the  Correction  of  their  heavenly 
Father  make  fo  deep  and  ufeful  an  Impreffion  upon 
their  Spirit  as  it  ought  to  do.  -      m 

When  in  the  Courfe  of  our  Lives  we  maintain  iucn. 
a  crrave  and  compofed  Frame  as  becomes  a  Chriftian, 
we  find  our  Hearts  more  ready  for  all  the  Duties  of 
Worfhip :  We  are  prepared  to  receive  evil  Tidings 
as  well  as  good,  and  to  attend  on  the  Will  of  God  in 
all  his  Outgoin8s  of  P™vidence  :  We  are  ready  to 
receive  Mefiages  of  Sorrow,  or  the  Summons  ot 
Death  for  we  are  ftill  converfing  with  God  >  we 
keep  the  invifible  World  in  the  Eye  of  our  Faith  : 
And  our  Spirits  are  ready  prepared  to  depart  from 
the  Flefh,  and  to  meet  our  God  and  our  Saviour  in 
the  unknown  Regions  ot  Light  and  Immortality. 


SER- 


26  Chri/lian  Morality,  viz.  Vol.  II. 

■  ■■ 

■  ■ 1 — L. 

SERMON    XXIV. 

Chriftian  Morality,  viz.  Juftice,  Isfa 


Philip,  iv.  8. 

Whatfoever  things  are  true,  whatfoever  Things 
are  honefl,  or  grave*  whatfoever  Things  are 
juji think  on  thefe  Things. 

"Octet  lart  £i')tai<t  — » 


IN  many  Parts  of  the  fac red  Writings,  there  ap- 
pears a  very  clofe  Connexion  of  the  Subjects 
which  are  handled  ;  a  natural  Order  is  obferv'd* 
and  a  beautiful  Tranfition  made  from  one  to*  the  o- 
ther  :  But  this  is  not  to  be  expedted  in  every  Text, 
nor  is  it  at  all  necefiary  that  it  mould  be  fo.  When 
St.  Paul  enumerates  feveral  Virtues  or  Vices,  he 
fometimes  heaps  them  together,  and  doth  not  defign 
any  Regularity  or  natural  Order  in  placing  them. 
Our  Commentators  therefore  in  fuch  Cafes,  when 
they  are  once  refolved  to  find  thefe  Beauties  and  Con- 
nexions where  the  holy  Writer  did  not  intend  them, 
they  oftentimes  torture  and  ftrain  both  their  own  In- 
"vention,  and  the  Words  of  Scripture.  Thus,  I  fear, 
I  mould  do,  if  I  would  attempt  to  give  a  Reafon  why 
the  Apoftle  in  this  Collection  of  Virtues,  named  Gra- 
vity or  Decency  before  Jujlice,  which  is  of  fo  much 
greater  Importance  in  the  Chriftian  Life. 


Sepn,  XXIV.  Jujiice,  &c.  21 

I  take  them  therefore  in  the  Order  in  which  they 
lie  ;  and  havrng  treated  of  Truth  and  Gravity,  I  pro- 
ceed now  to  confider  the  third  Piece  of  Morality 
which  he  mentions,  that  is,  Juftice, 

Whatsoever  things  are  jufty  think  on  thefe  things  ;  let 
thefe  be  the  Objects  of  your  Meditation  and  cf  your 
Practice. 

And  jiere,  if  I  fhould  entertain  you  in  two  Dif- 
couries  with  this  (ingle  Subject  of  Juftice,  I  hope  I 
fhall  not  exceed  the  Limits  of  your  Patience  ;  For 
'tis  what  the  Apoftle  frequently  infifts  upon  as  a  Glo- 
ry to  Chriftianity,  that  thofe  that  profefs  it  be  juft 
or  righteous.  You  who  have  fixed  your  Hope  on  the 
Grace  of  God,  and  have  a  Defign  to  honour  the  Go- 
fpel,  to  you  I  would  recommend  this  great  Duty  of 
the  Law,  and  that  in  this  Method  : 

I.  I  fhall  endeavour  to  mew  what  is  the  general  Na- 
ture of  this  Juftice,  and  lay  down  the  univerfal 
Rule  of  it. 

II.  Difcover  in  various  fpecial  Instances  what  thole 
things  are  which  are  juft,  or  wherein  our  Ju- 
ftice  or  Riqpleoujnefs  muft  appear. 

III.  I  fhall  give  fome  Proof  of  this  great  Duty  of 
Juft.ce  or  Righteoufnefs  by  the  Light  of  Nature, 
and  according  to  the  Law  of  Reafon. 

IV.  Shew  what  forcible  Influence  the  Gofpel  of 
Chrijl  has  to  recommend  juftice  \o  your  Medi- 
tation and  Practice. 

V.  Propofe  a  few  Uiretlions.  how  to  guard  your 
lelves  againft  Temptations  to  Injujlice,  or  rather 
point  out  fome  of  the  chief  Springs  of  Injuftice, 
that  you  may  avoicj  them. 

And  while  I  proceed  in  this  Worjc,  you  will  re- 
joice inwardly  if  you  find  your  own  Confciences  fin- 
cerely  anfwering  to  the  Characters  of  this  Virtue 
in  any  good  meafure  :  And  if  there  be  any  fhall 
find  himielf  a  guilty  Sinner,    and  very  deficient  in, 

C  3  this 


22  Chrijlian  Morality ,  viz.         Vol.  II. 

this  Practice,  let  him  be  reproved,    afhamed,    and 
amend. 

Firft  then,    Let  us  confider  the  Nature  of  this  Ju~ 
ftiee,  and  what  is  the  moft  univerfal  Rule  of  it. 

In  genera],  Juflice  confifts  in  giving  to  every  one  their 
Due.  According  to  the  Stations  in  which  God  has 
placed  us,  and  according  to  the  feveral  Relations  in 
which  Providence  has  join'd  us  to  our  Fellow-Crea- 
tures, every  Perfon  we  converfe  with  hath  fome  thing 
due  to  him  y  and  th  :s  we  are  bound  to  pay  as  Men% 
and  much  more  as  CbriJlidnL 

But  fince  Cafes  and  Circumftances  are  infinite,  and 
'tis  irnpoflible  for  any  Book  to  contain,  or  any  Man 
to  receive  and  remember  fo  many  fpecial  Rules  for 
Juftice,  as  there  may  be  occurring  Circumftances  in 
the  World,  which  require  the  Practice  of  it ;  our 
Lord  Jefus,  Chrift  has  therefore  given  us  one  port  Rule 
whereby  to  judge  what  is  due  to  every  Man,  arid 
fitted  it  to  every  Purpofe,  Mat.  vii.  12.  All  things 
whatfoever  ye  would  that  Men  fhould  do  unto  you,  da 
ye  even  fo  to  them,  for  this  is  the  Law  and  the  Prophets. 

I  confefs  there  may  happen  in  human  Affairs  fome 
Cafes  of  fuch  exceeding  Intricacy  and  Difficulty,  that 
very  few  Perfons  have  Skill  enough  to  determine  pre- 
cifely  what  is  due,  or  what  would  be  Jlri5lly  juft  and 
righteous :  Nor  will  this  Rule  infallibly  lead  us  into 
the  perfect  Knowledge  of  it  *,  but  even  in  fuch  Cafes, 
a  fincere  honeft  Man  confuking  his  own  Confcienee, 
and  afking,  What  he  thought  reafonable  that  his  Neigh- 
bour, in  the  like  Cafe,  fhould  do  to  him,  would  feldom 
wander  far  from  ftric!  Juftice  ;  and  by  practifing 
agreeably  to  this  general  Law,  he  would  approve  his 
Conduct  both  in  the  Sight  of  God  and  Men. 

Thus  our  bleffed  Saviour  has  fee  up  a  Court  of 
Equity  in  the  Breaft  of  every  Man.  This  Rule  is 
eafy  to  be  underftood,  and  ready  to  be  apply'd  upon 
every  Occafion,  The  meaneft  of  them  may  learn 
and  practife  it,  and  the  higheft  are  bound  to  obey 
jt.    This  is  that  divine  and  comprehenfivf  Rule  of 

Juftice 


erm,  XXIV.  Juftice,  &C;  2% 

Juftice  or  Righteoufnefs,  by  which  you  muft  regulate 
all  your  Actions,    and  give  every  one  their  Due  : 

Do  to  others,  as  you*d  have  them  do  to  you  :  Not  as  an 
unreafonabk  Self-love  would  wifli  to  receive  from  o- 
thers,  but  as  your  own  Conscience  would  think  it  rea- 
sonable others  mould  do  to  you,  as  I  have  explained 
it  at  large  in  a  Sermon  on  that  Text  *. 

The  fecond  Thing  propos'd,  was  to  difcover  in  va- 
rious Injlances  what  ihofe  Things  are  which  are  juft,  or 
wherein  our  Righteoufnefs  muft  appear. 

Here  it  is  neceflary  to  diftinguifh  Juftice  into  that 
which  belongs  to  Magiftrates,  and  that  which  belongs 
to  private  Perfons. 

That  which  belongs  to  Magiftrates  is  called  diftrU 
butive  Juftice,  becaufe  it  divides  and  diftributes  fuch 
Rewards  and  Punifhments  as  are  due  to  every  one,  ac- 
cording to  the  Merit  or  Demerit  of  the  Perfon  ;  and 
this  is  done  either  by  the  Law  and  Light  of  Nature, 
or  by  the  Laws  of  the  Land  in  which  we  dwell. 
Now  in  this  fort  of  Juftice,  the  general  Rule  of  our 
Saviour,  of  which  we  have  been  fpeaking,  is  of  ex- 
cellent and  conftant  Ufe.  Let  a  Prince  or  a  Magi- 
ftrate  place  himfelf*in  the  Room  of  a  Subjetl  or  Infe- 
rior, and  afk  what  is  equitable  and  juft  that  his  Go- 
vernor mould  practife  toward  him,  and  let  that  be 
the  Meafure  of  his  own  Conduct  toward  his  Subjects 
or  Inferiors  :  Let  him  exercife  his  Authority  accord- 
ing to  this  facred  Rule  of  Righteoufnefs. 

But  in  our  feparate  Affemblies  we  have  very  little 
need  to  fpeak  of  the  Duty  of  Magift rates,  or  of  di- 
ftributive  Juftice,  fince  there  are  very  few  of  that 
Rank  and  Order  of  Men  among  our  Hearers.  "We 
have  reafon  to  give  hearty  Thanks  to  our  prefent 
Governors,  who  diilribute  fo  much  Juftice  to  us,  as 
to  give  us  the  Liberty  of  worfhipping  God  in  a  man*? 
ner  that  differs  from  theirs,  * 

*  See  Vol.  III.  Serra.  j, 

c4  I 


24  Chriftian  Morality,  viz.        Vol.  II. 

I  apply  my  felf  thereforeJimmediately  to  confidec 
that  Jujlice  which  belongs  chiefly  to  private  Perfons, 
and  which  is  their  Duty  to  practife.  This  is  called 
commutative  Jujlice.  This  is  that  Equity  of  Dealing, 
that  mutual  Exchange  of  Benefits,  and  rendering  to 
every  one  their  Due,  which  is  neceflary  between  Man 
and  Man,  in  order  to  the  common  Welfare  of  each 
other.  This  is  that  Jujlice  that  is  due  from  every 
Perfon,  toward  his  Neighbour,  whether  he  be  fu- 
perior,  inferior,  or  equal  :  And  1  think  the  follow- 
ing Inftances  which  I  fhall  mention,  will  comprehend 
moft  of  the  Cafes  wherein  the  Practice  of  Juftice  is 
requir'd. 

I.  'Tis  juft  that  we  honour ;  reverence  and  refpetl 
thofe  <&ho  are  our  Superiors'  in  any  kind  -,  whether  Pa- 
rents, Mafters,  Magijlrates,  Minifters,  or  Teachers, 
or  whatfoever  other  Character  of  Superiority  there  be  in 
the  natural,  the  civil,  or  the  religious"  Life  %  other  wife 
we  do  not  pay  them  their  Due.  \ 

Honour  and  Obedience  are  due  to  Parents.  'Tis 
the  firft  Command  of  the  fecond  Table.  Honour  thy 
Father  and  thy  Mother,  that  thy  Ddys  may  be  long  in  the 
Land.  Children  obey  your  Parents,  for  this  is  right  in 
the  Lord.  Manifeft  your  affectionate  Duty  toward 
them.  Pay  all  due  Submiffion  to  their  Commands, 
and  all  honourable  Regard  to  their  Advice. 

Honour  the  King  as  fupreme,  and  other  Minifters  of 
Juftice  as  fubordinate  to  him,  and  fubmit  to  them  in 
all  the  juft  Executions"  of  their  Authority  :  This  is 
due  from  Subjects  to  Princes. 

Servants,  be.  obedient  to  them  that  are  your  Majlers 
according  to  the  Flejb,  in  fmglenejs  of  Heart  as  unto 
Cbrift,  with  Good-wHl,  doing  Service  as  to  the  Lord, 
and  net  to  Min.  Your  faithful,  diligent,  and  chear- 
iul  Service  is  their  Due. 

;    Let  thofe  that  labour  'in  the  Word  and  Doclrine  be 

counted  worthy  of  double  Honour,  i.  e.  of  Refpect  and 

Maintenance  :    It  is  die  to  them  in  the  Church  where 

j     '>    '  ■    -   .    •    —  'they 


Serm.  XXIV.  Juftice,  &c.  25 

they  are  fet  as  Elders,  if  they  rule  well.  I  mention 
thefe  Hints  but  very  briefly,  and  for  the  mod  Part, 
in  the  Language  of  Scripture,  as  Inftances  wherein 
thefe  Characters  of  Superiority  demand  Honour  and 
Duty  from  Inferiors. 

I  grant  there  may  be  other  Obligations  to  refpect 
and  honour  our  Superiors  in  fome  of  thefe  Cafes, 
befides  the  mere  Law  of  Jujlice :  but  this  Law  of 
commutative  Jujlice  that  I  am  now  treating  of,  obliges 
us  to  it.  The  Light  of  Nature  and  Scripture  both 
fuppofe  and  oblige  Parents  to  take  care  of  their  Chil- 
dren, to  advife  and  inftruct,  nourilh  and  provide  for 
them  •,  therefore  Obedience  and  Honour  becomes 
their  Due.  The  Command  of  Submiflion  given  to 
Subjecls,  fuppofes  and  obliges  Princes  and  Rulers  to 
protect  and  defend  them  from  all  Injury.  The  Pre- 
cept of  cheerful  and  willing  Obedience  given  to  Ser- 
vants, fuppofes  and  obliges  Majlers  to  do  the  fame 
things  unta  them  ;  that  is,  to  treat  them  with  Good- 
will, and  chearfully  give  them  their  Food  and  Clo- 
thing, or  their  Wages  and  Hire,  Eph.  vi.  9.  Na- 
ture and  Scripture  fuppofe  Miniflers  and  Teachers  to 
be  capable  and  willing  to  give  good  Advice,  Counfel, 
and  Inftruction  to  thofe  who  are  younger,  or  who  ac- 
cept of  their  teaching  ;  therefore  let  Refpect  and 
Honour  be  paid  where  it  is  due. 

'Tis  the  Foundation  and  Rule  of  commutative  Ju- 
jlice in  all  thefe  Inftances,  that  whilft  Inferiors  are 
obliged  to  pay  due  Regards  to  thofe  that  are  a- 
boye  them,  the  Superiors  are  equally  obliged  to 
confer  thofe  Benefits  on  Perfons  of  a  lower  Chara- 
cter, which  the  Law  of  God,  and  the  Light  cf 
Nature  require  •,  but  fome  of  the  Cafes  I  have  men- 
tion'd,  will  fall  in  naturally  under  the  following  Par- 
ticulars. 

II.  Another  Inftance  of  commutative  Juftice,  is  the 
particular  Kindnefs  that  is  due  to  near  Relations.     This 

is  a  very  Uamiful  and  a  pleafanc  Part  of  Life,  where 

.,.,.■  •■> 

1C 


26  Chrijlian  Morality,  viz.        Vol.  II. 

it  is  well  managed,  this  affectionate  and  delightful 
Exchange  of  good  Turns  one  for  another. 

Now  that,  it  is  due  to  near  Relatives,  according  to 
the  Appointment  of  God,  will  be  made  evident  in 
this  manner. 

God,  the  great  Creator  of  all  Things,  could  have 
produced  all  Men  immediately  by  his  own  Power, 
and  have  made  them  arife  up  in  feveral  Succefllons 
of  Time,  without  fuch  a  Propagation  or  Depen- 
dence one  upon  another,  if  he  had  pleafed  ;  and  then 
there  would  have  been  none  of  thefe  tender  and  en- 
gaging Relations  of  Father,  Son,  and  Brother.  But 
the  wife  Creator  hath  ordain'd  otherwife  ;  he  hath 
appointed  fuch  Methods  for  the  Building  of  Fami- 
lies, and  continuing  Mankind  in  the  World,  as  binds 
every  Soul  of  us  by  the  Ties  of  Nature  to  one  ano- 
ther. Acls  xvii.  26.  Of  one  Blood  hath  God  made  all 
the  'Nations  of  the  Earth.  And  thofe  that  are  nearer  ' 
a-kin  to  one  another,  efpecially  in  the  fame  Family, 
as  Brethren  and  Sifters,  ought  to  look  upon  them- 
felves  under  more  peculiar  and  mutual  Obligations 
to  do  Kindnefles  to  each  other  in  the  firft  Place,  ac- 
cording to  their  Capacity.  'The  Obligation  lies  on  each 
Party,  becaufe  it  lies  upon  the  other.  My  Brother  is 
bound  to  love  and  help  me,  therefore  it's  my  Duty 
to  help  and  love  my  Brother  :  For  a  Brother  is  born 
for  Adverfity,  Prov.  xvii.  17.  *Tis  the  fovereign 
Will  of  Heaven,  that  there  mould  be  fuch  near  Re- 
lations, who  fhould  be  bound  by  the  Law  of  Crea- 
tion and  Duty  to  protect,  to  fupport  and  afiift  one 
another  in  a  Time  of  Adverfity  :  This  is  the  Defign 
of  God  the  Creator,  in  the  Courfe  of  his  Providence, 
in  his  Subdivifion  and  Propagation  of  all  the  Fami- 
lies of  the  Earth. 

And  as  it  is  a  Piece  of  Juftice  to  confer  this  mutual 
Help  which  is  due  to  near  Relations,  fo  there  is  fome- 
thing  of  Juftice  too  in  our  diftinguifhing  Acts  of  Kind- 
nefs  and  A  Alliance  according  to  difference  of  Necejfi- 
ty>   and  according  to  difference  of  Merit.    I  cannot 

believe 


Serm.XXIV.         Juftice,  &c.  27 

believe  I  am  bound  to  love  or  ferve  every  Brother, 
or  every  Sifter,  with  equal  Degree  of  Affection  and 
Kindnefs,  whatfoever  their  Character  be,  whether 
virtuous  Or  vicious:  Nor  to  beftow  equal  Benefits  up- 
on them,  where  there  is  not  equal  Necefiity  ;  his 
can  never  be  of  a  divine  Appointment.  And  tho* 
there  is  fome  Duty,  fome  Kindnefs,  fome  AfTiftance 
always  due  to  thofe  that  are  our  near  Relatives,  yet 
this  very  Rule  of  Jufiice  obliges  us  to  give  more  Re- 
fpect  or  Love  to  thofe  that  are  in  themfelves  more 
honourable  and  worthy,  and  thofe  who  merit  more 
at  our  Hands,  may  reafonably  expect  it.  This  will 
further  appear  from  the  next  Particular. 

III.  Another  Jnftance  of  Juftice  is,  Love  to  thofe. 
that  love  us,  and  Gratitude  to  thofe  that  have  done  us 
good.  Thofe  that  have  been  ferviceable  to  us  in  the 
Concerns  of  our  Souls,  or  our  Bodies,  demand  Kind- 
nefs from  us,  and  Returns  of  Service,  according  to 
their  Benefits,  and  our  Capacity. 

Let  us  firft  take  notice  of  the  Gratitude  that  is  due 
for  fpiritual  Benefits.  The  Chrifiian  Galatians,  who 
were  converted  from  Idolatry  and  Beathenijm,  and 
reconciled  to  God  by  the  Preaching  of  St.  Paul,  had 
fuch  a  powerful  and  penetrating  Senfe  of  their  Obli- 
gations to  him,  that  if  it  were  pojfible,  faith  the  Apo- 
ftle,  /  bear  jfou  record,  ye  would  have  plucked  out  your 
own  Eyes,  and  given  them  to  7r,e,  Gal.  iv.  15.  And 
when  the  fame  Apoftle  writes  to  Philemon,  who  was 
converted  to  the  Faith  by  his  Miniftry,  he  gently 
infinuates  the  Obligations  he  was  under  ;  tho*  I  do  not 
think  proper  to  tell  thee,  faith  he,  how  thou  owefl  unto 
me  even  thine  own  felf,  Ver.  19.  St.  Paul  fpeaks  upoa 
this  Principle  in  many  Places  of  his  Epiftles.  1  Cor. 
ix.  11.  If  we  have  fown  unto  you  fpiritual  Things,  is  it 
a  great  thing  if  we  fhould  reap  your  carnal  Things  ?  And 
when  he  gives  an  Account  of  the  Contribution  which 
the  Chriftians  of  Macedonia  and  Achaia  made  for  the 
poor  Saints  at  Jerufalem,    he  expreffes  himfelf  thus : 


Z%  Chrijlian  Morality ;  viz.  Vol.  JI. 

7/  bath  pkafed  them  verily  to  make  this  Contribution,  and 
t})eir  Debtors  they  are  :  for  if  the  Gentiles  have  been  made 
Partakers  of  their  fpiritual  Things,  their  Duty  is  alfo  to 
minifter  unto  them  in  carnal  Things ;  becaufe  it  was  from 
the  Jews  that  the  Gofpei  firft  came  forth,  and  was 
preached  among  the  Gentiles. 

There  is  fome  fort  of  Gratitude  due  alfo  to  thofe 
who  by  their  Writings,  or  more  efpecially  by  their 
Converfation  or  Inft ructions,  have  improved  our  Uy- 
derflandings,  and  added  to  our  Knowledge  in  things  na- 
tural 9r  moral,  as  well  as  divine.  There  are  fome 
Perfons  in  the  World,  who  have  advanc'd  their  In- 
tellectuals in  a  very  fenfible  manner,  by  the  Compa- 
ny of  their  Friends,  but  they  have  fo  much  of  Pride 
and  Self  reigning  in  them,  that  they  refufe  to  ac- 
knowledge it :  They  would  fain  have  the  World  be- 
lieve, that  'tis  the  rich  Soil  of  their  own  Under- 
standing has  produc'd  this  Harveft  of  it  felf :  They 
are  ambitious  and  fond  to  have  it  thought,  that  their 
Notions  are  all  their  own.  Though  they  plumed 
themfelves  with  borrow'd  Feathers,  they  a.re  unwil- 
ling to  confefs  whence  they  received  them,  and  pre- 
tend they  are  owing  to  Nature  only.  But  Pride  is 
a  fecret  Vice,  and  a  curfed  Spring  of  Injuflice  in  more 
Inftances  than  one,  as  I  fhall  fhew  hereafter. 

After  the  Benefits  beftow'd  on  our  Souls,  we  ought 
to  confider  what  is  due  to  thofe  that  have  ferved  our 
Bodies,  or  our  natural  Life.  Thofe  that  have  healed 
our  Difeafes,  that  have  faved  us  from  imminent  Dan- 
gers and  Calamities,  or  prefent  Death  ;  thofe  that 
have  fed  or  clothed  us,  or  fupported  Life  when  we 
were  poor  and  deftitute ;  All  thefe  deferve  particular 
kinds  of  Remembrance,  and  due  Returns  of  Service. 
Thofe  that  have  either  vindicated  our  Honour,  or 
encreafed  our  Reputacion,  and  fpread  our  good  Name 
in  the  World,  ftand  entitled  alfo  to  fome  agreeable 
Returns  of  Benefit. 

Don't  let  us  im  agine  then,  that  Gratitude  is  a  meer 
Heroick  Virtue,    that  we  may  pay  or  not  pay  at  our 

Pleafure  •, 


Serm.  XXIV.  Juftke,  Sec.  29 

Pleafure  ;  for  Nature  dictates  it  to  us,  as  a  Piece  of 
ftritl  commutative  Jujlice,  and  Equity  of  Dealing  be- 
tween Man  and  Man.  We  may  be  very  properly  faid 
to  treat  our  Neighbour  unjuflly,  if  we  refufe  to  ferve 
him  again,  who  hath  firft  ferved  us,  when  his  di- 
ftrefs'd  Circumftances  fhall  require  our  Afliftance. 

There  are  fome  Cafes  indeed  wherein  the  Perfon 
who  is  obliged  by  his  Neighbour's  Kindnefs,  cannot 
pofiibly  make  a  Return  equal  to  the  Benefit  receiv'd, 
without  ruining  himfelf  and  his  Family,  or  expofing 
himfelf  much  more  than  his  Neighbour  did  to  ferve 
him.  There  are  Cafes  wherein  the  Perfon  who  hath 
obliged  us,  may  over-rate  his  Kindnefs,  and  under- 
value all  our  Acknowledgments :  He  may  require 
mod  unreafonable  Returns,  and  think  he  is  never 
fufficiently  recompenfed.  There  are  Cafes  alfo  where- 
in the  Benefactor  may  repent  of  his  paft  Services, 
may  endeavour  to  take  away  the  Benefit  bellowed, 
may  without  Reafon  commence  a  refolute  Enmity, 
and  do  what  in  him  lies  to  cancel  all  former  Obliga- 
tions :  In  fuch  Circumftances  as  thefe,  the  Obliga* 
tion  of  Gratitude  may'be  diminiflic d,  and  perhaps  may 
ceafe  altogether.  And  though  fometimes,  in  thefe 
very  Cafes,  there  may  be  high  and  heavy  Charges 
of  Ingratitude  brought  by  the  firft  Benefactor  againft 
a  Perfon  of  a  very  grateful  Mind  ;  yet  thefe  Accu- 
fations  may  be  utterly  unjuft  in  the  Sight  of  God, 
who  knows  and  weighs  all  Circumftances  in  a  righ- 
teous Balance.  But  where  no  fuch  Bars  are  laid  in 
the  Way,  it  is"  evident  that  the  Pralliceof  Gratitude, 
and  a  mutual  Return  of  Benefits,  is  but  a  Piece  of 
natural  Jujlice.  The  very  Publicans  and  Sinners  do 
good  to  tbofethat  do  good  to  themi  Matt,  v.  46.  Luke 
viii.  32. 

IV.  Another  Piece  of  Jujlice  is,  the  Payment  of 
the  full  Due  to  thofe  whom  we  bargain  or  deal  with,  whe- 
ther the  Contrail  he  mad$  formally  in  Words,  or  implied 
in  the  Nature  of  Things,  according  to  the  Cujloms  of  Man- 
kind, 


3o  Chriftian  Morality,  viz.  Vol.  IL 

kind.  And  under  this  Head,  not  only  thofe  who 
buy  and  felly  who  lend  and  borrow  ;  but  all  Ranks 
and  Degrees  of  Mankind,  who  have  any  Commerce 
with  each  other,  are  included,  from  the  Prince  upon 
the  Throne,  to  the  Day-Labourer  inj  the  Highways 
and  the  Hedges. 

The  very  Notion  of  commutative  Juftice  im^YiQs  the 
giving  one  good  thing  in  barter  or  exchange  for  another. 
And  all  Commerce  amongft  Men  was  originally  car- 
ried on  this   Way,    (viz.)  The  Husbandman  gave 
Corn,  the  Grafier  Cattle  ;    the  Draper  gave  Cloth  ; 
the  Artificers  and  Labourers  their  Skill  and  Work  ; 
the  Prince  and  rich  Man  gave  Food  and  Protection  ; 
the  Poor  and  the  Subject  gave  their  Attendance  and 
Service:    And  thus  Mankind  liv'd  by  an  Exchange 
of  Benefits.     But  when  they  found  many  Inconve- 
niences arife  from  this  manner  of  Dealing,  they  con- 
triv'd  another  way  of  Exchanges,  and  that  is  by  Mo- 
ney ;    which   by  univerfal  Agreement  is  made  the 
common  Meafure  of  all  things  in  Contract :  And 
fince  that  Time,    Skill  and  Labour,    Attendance  and 
Services  are  exchanged  for  Money  as  well  as  Goods  and 
Merchandizes.    Now  herein  confifts  the  Practice  of 
Juftice,    that  every  one  render   to  his  Neighbour 
that  which  is  due  upon  the  Account  of  any  of  thefe 
Benefits  or  Conveniences  of  Life  he  receives  from 
him. 

Let  us  give  the  fir  ft  Place  to  Kings  and  Rulers  in 
this  Difcourfe,  as  Juftice  requires.  Though  the  Di- 
ftribution  of  fpecial  Rewards  and  Punifhments  may 
have  fomething  in  it  of  a  diftinct  Nature,  yet  the 
common  Protection  which  they  owe  all  their  Sub- 
jects, and  the  Obedience  and  Tribute  which  their 
Subjects  owe  them  upon  that  Account,  are  properly 
a  part  of  commutative  Juftice,  ■  By  their  Oath  of  Ma- 
giftracy,  and  by  our  Engagements  of  Allegiance  ex- 
preffed  or  implied,  we  bargain  with  them  for  Pro- 
tection, and  we  ought  to  pay  them  Tribute.  They 
accept  of  a  high  and  heavy  Charge,   and  agree  to 

execute 


Serm.XXIV.  juftice,  &c.  31 

execute  the  Laws  of  the  Land  for  the  Good  of  the 
People :  Therefore  not  only  the  Purfes,  but  the  Con- 
ferences of  the  People  are  under  Obligations  to  pay 
Taxes  to  the  Magiftrate  for  the  Support  of  his  go- 
verning Power,  and  the  Maintenance  of  his  Honour 
and  Authority,  that  he  may  the  better  fulfil  the 
glorious  and  ufeful  Work.  This  is  what  the  Apo- 
ftle  infills  upon,  and  argues  in  that  known  Place, 
the  13th  Chapter  to  the  Romans.  Rulers  are  or- 
dained of  God)  not  for  a  Terror  to  good  Works,  but  to 
the  Evil.  The  Ruler  is  the  Minifler  of  God  to  thee  for 
Good,  and  he  beareth  not  the  Sword  in  vain  ;  he  is  an 
Avenger  to  execute  Wrath  upon  him  that  doth  Evil, 
Wherefore  ye  muft  needs  be  fubjeel,  not  only  for  Wrath% 
i.  e.  for  fear  of  his  Anger  ;  but  for  Confcience-jake,  as 
a  Matcer  of  Juftice  and  Duty:  And  for  this  Caufe 
alfo  pay  Tribute.  And  it  is  to  be  noted,  the  Apoftle 
puts  our  Duty  in  this  refpect  upon  the  Foot  of  Ju- 
ftice, Ver.  7.  Render  therefore  to  all  their  Dues,  that 
is,  whatfoever  things  are  jujl,  perform  to  them  ; 
Render  Tribute  to  whom  Tribute  is  due,  Cujlom  to  whom 
Cuflom,  Fear  to  whom  Fear,  Honour  to  whom  Honour, 
As  the  Payment  of  Tribute  and  Taxes  to  thofe 
who  undertake  our  Protection,  Defence  and  Safety, 
is  a  necelTary  Duty  ;  fo  the  Payment  of  a  Salary  to 
a  Teacher,  of  Wages  to  a  Servant,  of  Money  or  Mer- 
chandize to  a  Trader,  of  Hire  to  the  Workman,  are 
other  Parts  of  Juftice.  Let  not  the  Labourer  that 
hath  reaped  down  your  Fields,  or  wrought  in  your  Ser- 
vice, go  without  his  Hire,  which  was  a  Practice 
the  Apoftle  reproached  in  his  Days,  James  v.  4.  The 
Law  of  Mofes  is  very  Uriel:  in  this  Matter ;  Deut. 
xxiv.  14,  15.  Thou  Jhalt  not  opprefs  a  hired  Servant 
that  is  poor  and  -needy,  whether  he  be  of  thy  Brethren, 
or  a  Stranger.  To  exprefs  it  in  modern  Language; 
whether  he  be  a  Chriftian  or  not,  a  good  Man  or  an 
evil  Man,  let  him  have  his  Hire.  If  he  is  fo  poor 
that  he  cannot  tell  how  to  provide  for  himfelf  to 
anfwer  the  Neceflities  of  the  jErening,  then  fee  thac 

thou 


32  Chrijlian  Morality,  viz.        Vol.  it; 

thou  pay  him  the  Hire  of  the  Day,  nor  let  the  Sun 
go  down  upon  it,  for  he  is  poor,  and  Jets  his  Heart,  or 
oepends  upon  it.  Trefpafs  not  upon  his  Poverty  by 
thy  with-holding  his  Due  fo  long  as  may  turn  to  his 
Prejudice  5  let  not  his  Hire,  which  is  detain* d  by 
Fraud,  cry  againft  thee,  for  the  Lord  of  Hofts,  the  God 
of  Juftice,  will  hear  the  Cry  of  the  Oppreffecf. 

And  not  only  in  the  Cafe  of  a  poor  Labourer,  but 
in  every  other  Inftance  make  confcience  of  paying 
that  which  you  have  borrow'd,  or  what  you  owe  to 
your  Neighbour,  and  that  not  only  in  full  Meafure, 
but  at  the  appointed  Time  of  Payment :  The  Time  is 
part  of  the  Contract  as  well  as  the  Money.  ,  Don'c 
fay,  /  intend  to  be  honeft,  but  I  won't  pay  this  Week  or 
this  Month.  Do  not  with- hold  what  is  due,  and  fay 
to  thy  Neighbour,  Go,  and  come  again^  when  thou 
baft  it  by  thee  I  VPith-hold  not  Good  from  him  to  whom 
tt  is  due,  when  it  is  in  the  Power  of  thine  Hand  tb  do  it. 
This  is  forbid  by  the  infpired  Preacher  Solomon, 
Prov.  iii.  27,  28.  Nor  is  this  agreeable  to  the  goldeni 
Rule  of  our  Saviour^  Do  to  others  as  ye  would  that  6- 
thersfhould  do  unto  you. 

V.  Help  to  our  Fellow-Creatures  in  Cafes  of  great 
Neceffity,  feems  to  be  another  Piece  of  human  Juftice, 
even  though  they  have  never  done  any  thing  actually  for 
us.  We  are  bound  to  defend  our  Neighbour  from 
apparent  Injury,  fo  far  as  is  confiftent  with  our  own 
Safety  $  and  fometimes  farther  too.  'Tis  our  Duty 
to  direct  him  in  the  right  way,  when  he  is  wander- 
ing or  uncertain.  'Tis  a  Piece  of  juftice  to  warn 
him  of  approaching  Danger,  and  to  give  him  fome 
Afiiftance  in  cafe  of  fudden  Calamity  or  Diftrefs  at- 
tending him.  "When  we  fee  his  Soul,  or  his  Body, 
or  his  Eftate,  in  imminent  Hazard,  we  ought  to  give 
him  notice  of  it  ;  we  fhould  put  forth  fome  Efforts 
of  Kindnefs  for  his  Security,  and  pluck  him  as  a 
Brand  out  of  the  Fire.  Our  own  Confcience  dictates 
this  10  us,  fince  wc  ihoyld  think  it  a  very  reafonable 

thing 


Serin.  XXIV.  Juftice%  &c.  33 

thing  co  expect  the  fame  Kindriefs  from  our  Neigh- 
bour, when  we  are  found  in  the  like  Circum- 
ftances. 

Can  we  fuppofe  that  the  Law  of  God  mould  ap- 
point us  to  lift  the  Ox  or  the  Afs  of  our  Neighbour  out 
of  a  Pit,  or  co  reflore  bis  Sheep  to  him  when  going  a* 
Jlray,  Deut.  xxii.  1.  and  yet  that  we  are  not  bound 
to  fulfil  the  fame  Duty  of  Love  toward  our  Neigh- 
bour himfelf  ?  Nay,  the  Command  of  Mofes  reaches 
ftill  farther,  Exod.  xxiii.  4.  If  thou  meet,  thine  Enemy's 
Ox  or  his  Afs  going  aft  ray,  thou  fhalt  furely  bring  it  back 
to  him  again.  How  much  more  mould  this  be  pra- 
&ifed  toward  the  Soul  or  the  Body  of  a  Fellow- 
Chriftian  ? 

If  the  Law  of  Juftice  require  us  to  fecure  the  Cat- 
tle or  Pofleflions  of  our  Neighbour  ;  furely  then  we. 
are  obliged  to  deal  as  kindly  with  his  Reputation  and 
good  Name,  which  in  fome  Cafes  is  the  beft  part  of  a 
Man's  Eftate,  and  is  almoft  as  dear  to  many  as  their 
Health  or  Life.  When  we  happen  therefore  into 
£uch  Company  as  give  their  Tongues  a  Loofe  to 
Scandal,  and  we*  hear  our  Neighbour  vilified  and 
reproached,  we  ought  to  ward  off  the  Calumny,  and 
to  refute  the  Scandal,  where  we  know  that  our  Neigh- 
bour does  not  deferve  it. 

This  Piece  of  Juftice  or  Duty,  to  affift  a  fufjering 
Neighbour,  ariles  from  the  focial  Nature  of  Man, 
who  by  the  Law  of  Nature  is  fo  far  born  for  a  focial 
Life,#  as  to  come  into  the  World  with  this  Claim, 
and  under  this  fort  of  Obligations  ;  for  a  naked  ex- 
pofed  Infant  may  claim  the  Patronage  and  Protection 
of  every  Eye  that  beholds  him.  And  where  other. 
Circumftances  are  equal,  thofe  who  are  moft  capa- 
ble of  affording  Help,  feem  to  be  moft  obliged. 
Now  if  it  be  a  Work  of  human  Juftice  to  preferve 
fuch  an  helplefs  Piece  of  human  Nature  from  Death, 
furely  every  Infant  grown  up  to  any  Degrees  of  Ca- 
pacity and  Manhood,  ought  in  like  manner  to  efteem 
himfelf  obliged  to  afford  fome  Afliftance  to  his  Fel- 
4  Vol.  II.  D  Iowa 


34  Chrijiian  Morality,  viz.        Vol.  II. 

low-Creatures,  according  to  their  Diftrefs,  and  his 
Capacity  well  confider'd  and  adjufted. 

Therefore,  my  Afiiftance  or  Relief  of  an  injur'd 
or  perifhing  Creature,  is  a  fort  of  Duty  to  Man- 
kind, though  the  Perfon  himfelf  bean  utter  Stranger 
to  me  :  The  Hiftory  of  the  good  Samaritan  in  the 
Gofpel  tells  me,  that  in  fuch  a  Cafe  every  Man  is  my 
Neighbour,  though  he  be  of  a  different  Nation,  Sect, 
or  Party.  But  when  Men  are  Fellow-Subjects,  or 
Fellow-Citizens,  or  comb'n'd  in  any  natural,  civil, 
or  religious  Society,  this  Rule  of  Juftice  appears  with 
more  Force  and  Evidence  -,  it  ftrikes  a  brighter  Light 
upon  the  Conscience,  and  ought  to  have  more  Power 
upon  the  Hearr.  and  Practice  •,  for  Combination  into 
Society  is  an  implicit  Contract  or  Promife  of  mutual 
Help  under  Neceffity. 

I  confefs,  feveral  of  the  Inftances  which  I  have 
mentioned  under  this  fitch  Head  may  be  refer r'd  alfo 
to. Charity  and  Mercy,  of  which  I  fhall  fpeak  here- 
after ;  but  for  as  much  as  the  Light  of  Nature  and 
the  Law  of  God  require  thefe  benefici.J  Actions  of 
Men  toward  each  other,  I  have  here  placed  them  un- 
der the  Head  of  Juftice. 

VI.  The  Jaft  piece  of  Juflice  which  I  fhall  men- 
tion, is  Reparation  to  tbofe  whom  we  have  wilfully  in- 
jured, as  far  as  poffible  :  And  this  is  a  certain  Duty, 
whether  we  have  done  them  Injury  in  their  Souls, 
in  their  Bodies,  in  their  Eftates,  or  in  their  Repu- 
tation. 

If  we  have  led  them  into  Errors  or  Herefy  by  our 
Converfation  ;  if  we  tempted  them  to  Sin  by  our  Al- 
lurement or  Example  -,  if  we  have  folicited  their  Af- 
fiftance in  any  baje  or  guilty  Practices  of  our  own  •,  we 
ought  ferioufly  to  employ  our  bed  Powers  and  Pray- 
ers toward  their  Recovery  from  the  Snare  of  the  De- 
vil :  If  we  have  wilfully  injured  their  Health  ;  if 
we  have  blafted  their  Credit  ;  if  we  have  thrown  a 
Blot  upon  their  good  Name  ;  if  we  have  defrauded 

them 


Serm.  XXIV.  Jqftk*,  &c.  3S 

them  of  any  part  of  their  Due,  or  wafted  their  Sub- 
fiance,  let  us  know  and  confider  that  the  Law  of 
Juftice  requires  us  to  make  what  Rejlitution  we  are 
capable  of:  But  ftill  it  mult  be  done  in  fuch  a  man- 
ner as  muft  confift  with  our  Duty  to  the  reft  of  our 
Fellow-Creatures  round  about  u§. 

'Tisa  vain  thing  tQ  pretend  to  be  lorry  and  repenr, 
that  we  have  done  our  Neighbour  a  wilful  Injury, 
or  to  flatter  him  with  idle  Compliments  of  asking  his 
Pardon,  while  it  1  es  in  his  Power  to  repair  the  Da- 
mage he  fuftains  in  a  way  of  Confidence  with  our 
other  Duties,  and  ye:  we  obftinately  refufe  it :  Such 
a  Repentance  as  this  cannot  be  fincere  in  the  fight  of 
God,  nor  have  we  any  reafon  to  hope  th,at  his  Juftice 
or  Mercy  will  condefcend  to  accept  it. 

We  have  heard  thefe  various  Injlances  of  Juftice, 
this  large  and  particular  Account  what  is  due  to  our 
Neighbour,  in  the  manifold  Relations  and  Bufineffes 
of  Life.  I  grant  there  are  feveral  Difficulties  that 
may  attend  fome  of  thefe  Inftances  in  the  particular 
Practice  of  them,  by  reafon  of  the  infinite  Variety 
of  Circumftances  which  may  furround  our  Actions, 
and  the  unforefeen  Occurrences  of  human  Life.  The 
ftritleft  Rules  of  Equity  or  Juftice,  in  fome  Cafes,  re- 
quire a  Mitigation  ;  and  't,s  impoflible  to  fay  before- 
hand what  fhall  be  precifely  and  exactly  due  to  our 
Neighbour  in  every  new  Accident  or  Occurrence. 
But  a  fmcere  Love  of  Juftice  wrought  deep  into  the 
Heart,  and  a  [acred  Regard  to  the  golden  Rule  of  Equi- 
ty which  Chrift  has  given  us,  will  lead  us  through, 
moft  of  thefe  Perplexities  into  the  Paths  of  Righte- 
pufnefs  and  Truth. 

It  is  time  now  to  have  the  Qiieflion  put  clofe  to%Qon- 
fcience  ;  *«  Has  this  been  the  manner  of  our  Life  ? 
"  Has  this  been  cur  Conduct  toward  ourFellow- 
"  Creatures?    Are  we  CbUdren,  and  have  we  paid 

V  all  due  Honour  and  Obedience  to  our  Parents? 
*c  Has  the  Father  no  caufe  to  complain  that  we  have 

V  difobeyed  his  Authority  ?    Has^he-Ma/forno  rea- 

D  2  "  fon 


36  Chrijli an  Morality,  viz.        Vol.  II.. 

Ton  to  fay,  that  we  have  fcorned  her  Advice,  or 
abufed  her  Tendernefs  and  Companion  ?  Are  we' 
Servants  have  we  never  wafted  the  Goods  of  our 
Wafter,  nor  fpent  that  time  in  idle  Company,  in 
Folly,  or  in  Sin,  which  fhould  have  been  employ- 
ed in  his  Service  ?  Have  we  dealt  with  our  Re- 
latives in  the  fame  Family  as  becomes  a  Brother^ 
a  Sifter,  or  a  near  Kin/man,  and  fulfilled  the  Du- 
ties to  which  we  were  born  ?  Do  we  never  neglect, 
to  make  due  Acknowledgments  tor  Favours  recei- 
ved ?  Have  we  loved  thofe  that  love  us,  and 
praclifed  the  Law  of  Jujlice  and  Gratitude  to  thofe 
who  have  refcu'd  our  Souls  and  Bodies  from  Di- 
ftrefs  and  Danger,  or  laid  Obligations  upon  us  by 
peculiar  Benefits  ?  Am  I  a  Trader,  and  do  I  pra- 
dtife  {trict  Juftice  and  Truth  in  all  that  I  buy, 
and  in  all  that  I  fell  ?  Have  I  been  carefully  fol- 
licitous  to  wrong  no  Man,  to  defraud  no  Man,  to, 
cheat  and  cozen  no  Man  ?  Do  I  hate  the  Arts  of 
Faljhood  and  Knavery  ?  Have  I  paid  the  full  Due 
to  all  that  I  deal  with,  and  do  I  keep  the  proper 
Time  of  Payment,  which  Contract  or  Cuftom 
have  appointed  ?  Have  I  defended  my  Neighbour 
from  Injury,  and  affifted  him  in  the  Day  of  his 
Diftrefs,  as  I  my  felf  mould  reafonably  hope  for 
his  Defence  and  A  Hi  fiance  ?  Have  I  fought  to 
refcue  his  good  Name  from  Reproach  and  SI  an* 
der  when  it  has  been  attacked  ?  Or  have  I  rather 
fallen  in  with  Slanderers,  and  joined  in  the  wilful 
Scandal  ?  -Have  I  honeftly  fought  to  mzkzRejlitu- 
tion  to  another  where  I  have  been  guilty  of  wilful 
Injury,  and  done  what  in  me  lies  to  repair  th$ 
Damage  that  my  Injuftice  has  brought  upon  him  ? 
Have  I  attempted  to  repair  his  LofTes,  fo  far  as 
is  confident  with  the  Duties  of  my  other  Relations 
in  Life?  "  Where  is  the  Perfon  that  can  lay  his 
Hand  upon  his  Heart,  and  fay,  I  am  guiltlefs  before 
God  in  all  this  ?  Who  can  warti  bis  Hands  in  Innocen- 
ts, and  pronounce  himfelf  Righteous  ?  Surely  fuch  a 

Dif- 


Serm.  XXI V.  Jufiice,  &c.  37 

Difcourfe  as  this  is,  Ihould  awaken  Confcience  to  fen- 
Fible  Acts  of  Repentance  and  Mourning  ;  we  fhouJd 
be  willing  and  ready  to  yield  to  the  Conviction,  where 
the  Word  of  God  faftens  the  Charge  upon  us,  and 
lay  our  (elves  low  before  the  Throne  of  a  righteous 
God.  "  Bleffed  Lord  God,  if  thou  art  ftricl  to  mark 
Xi  Iniquities,  who  can  ft  and  "before  thee  t  But  there  is 
tl  Forgivenefs  with  thee*,  that  thou  mafft  be  feared.  We 
"  have  fail'd  in  many  Inftances  of  Duty  toward  our 
M  Fellow-Creatures,  as  well  as  toward  thee  our  Crea- 
■■  tor :  We  have  neither  given  to  God  nor  to  our 
"  Neighbour  the  full  Due  of  Love  which  hy  righ- 
"  teous  Law  requires  J  We  lie  in  the  Dull  before 
*'  thee,  and  betake  our  felves  to  the  Refuge  that  is 
'*  fet  before  us  :  Jefus  the  Righteous  is  our  Hope, 
"  he  not  only  paid  to  God  and  Man  all  their  Due, 
M  in  the  Courfe  of  his  holy  Life,  but  he  alfo  re- 
M  ftor'd  that  Honour  to  thy  Juftice  by  his  Death, 
"  which  we  had  taken  away  by  our  Unrighteouf- 
*'  neffes,  O  may  every  Soul  of  us  be  forgiven  for 
*'  his  fake,  and  created  a-ncw  in  Chrijt  "Jefus  unto 
"  Good  Works !    Amen.  " 


D  2  S  E  R- 


3 8  Chri/lian  Morality »,  viz.  Vol.  II. 





SERMON    XXV, 

Chriftian  Morality,  ztf&  Juftice,  Jsfc 


Philip,  iv.  8. 

.         Whatfoever  'Things  are  juft  — —  think  on 
thefe  Things. 

IF  a  bare  Propofal  of  the  Rule  of  Duty,  and  the 
mention  of  the  various  Inftances  of  it,  were  fuf- 
fi  ient  to  periuade  Mankind  to  the  Practice  ; 
then  I  need  not  prolong  my  Difcourfe  on  this  Sub- 
ject of  Honejly  and  Jufiice  :  For  I  have  already  pro- 
pos'd  the  [acred  Rule  which  our  Saviour  has  given  us, 
Do  to  ethers  as  ye  would  that  others  Jhould  do  to  you  ; 
and  I  have  defenbed  the  fever at  Inftances  wherein  this 
Rule  muft  direct  our  Conduct,  that  we  may  be  juft 
and  righteous  in  all  our  Dealings  amongft  Men. 

But  alas !  our  Natures  are  fo  corrupt,  our  Con- 
fidences are  fo  unwilling  to  receive  the  Laws  of  Du- 
-ty,  and  our  perverfe  Wills  and  Pafiions  have  fo  much 
Reluctance  to  the  Practice,  that  we  have  need  of 
Arguments  to  inforce  it  upon  Confcience,  we  have 
need  of  powerful  Motives  to  awaken  our  Souls  to 
Righteoufnefs  ;  and  'tis  neceflary  therefore  that  I 
proceed  to  the  third  Head  of  Difcourfe  which  I  pro- 
pos'd,  and  that  is  to  fhew  how  far  the  Light  of  Na- 
ture ditlates  to  us  the  Duty  of  common  Juftice,  and  what 
Arguments  may  be  drawn  from  thence  to  influence 
Men  to  be  honeft. 

2  I.   If 


Serm.  XXV.  Juftice,  &c.  39 


• 


I.  If  we  confider  the  natural  Right  that  every  Man 
hath  to  keep  that  which  belongs  to  him,  it  will  appear 
that  this  is  the  Gift  of  God  as  the  God  of  Nature. 
God,  the  common  Author  of  all  our  Beings,  requires 
that  this  Right  be  held  facred  and  inviolable. 

I  mall  not  run  back  to  ancient  Ages,  to  :race  the 
original  Grounds  of  Property,  orjiow  Men  became  in- 
titled  to  any  of  their  PolTeflions :  'Tis  fufficient  for 
me,  that  every  Man  is  born  into  this  World  with  a 
Right  to  his  Life,  to  his  Limbs,  to  his  Liberty  and 
Safety,  and  to  the  good  things  of  this  World  which 
he  poffeffes  according  to  the  Laws  cf  Nature,  and  of 
the  Nation  where  he  is  born.  He  has  a  Right  alfo 
that  thefe  mould  be  fecure  from  the  Hands  of  In- 
juftice  and  Violence,  unlefs  he  himfelf  be  fome  way 
concerned  in  the  Practice  of  Injury  to  his  Fellow- 
Creatures.  That  Man  therefore  who  offers  Injuftice 
or  Violence  to  his  Neighbour  in  his  Body,  or  his 
Soul,  or  Eftate,  he  robs  him  of  his  natural  Right 
which  God  hath  given  him,  and  which  the  Law  of 
Nature  fecures  to  him :  He  fins  againft  the  God  of 
Nature^  the  common  Father  of  Mankind  ;  and  his 
Confcience  hath  reafon  to  expect  that  the  God  of  Na- 
ture^ who  is  juft  and  righteous,  will  avenge  the  Mif- 
chief  done  to  his  injured  Creatures. 

Let  it  be  always  obferved  and  excepted  here,  that 
the  great  God  himfelf  (confider'd  meeriy  as  the  God 
of  Nature,  and  where  he  has  not  bound  himfelf  by 
PromifeJ  referves  a  Right  to  relume  what  ne  has 
given,  and  efpecially  when  his  Creatures  have  made 
a  Forfeiture  of  their  Blefllngs  by  finning  againft  their 
Maker  :  But  this  does  not  authorize  Men  to  deprive 
one  another  of  their  ?off<  fiions,  unlefs  he  has  appoint- 
ed them  from  Heaven  the  Executioners  of  his  Ven- 
geance by  a  moft  evident  and  infallible  Commiffion 
particularly  given  by  God  hinifelf  ;  as  in  the  Cafe  of 
the  Ijraelites  fpoiling  the  Egyptians  of  their  borrowed 
Jewels,  and  depriving  the  Canaanites  of  their  Lands 

D  4  and 


4-0  Chrijlian  Morality,  viz.  Vol.  II. 

and  their  Lives  :    But  I  know  not  any  Inftancc  of 
that  kind  ever  iTince. 

II.  If  we  eonfider  the  Need  that  every  Manftdnds  in 
of  the  Help  of  his  Fellow  Creatures,  Juftice  and  Honefty 
will  appear  to  be  a  natural  Duty  of  the  Sotial  Life :  And 
God,  as  he  is  the  Governor  of  the  World,  will  take 
Vengeance  of  any  Neglect  or  Violation  of  this  Duty* 
either  in  this  World,  or  in  the  other. 

Commutative  Juftice,  as  it  is  defer i bed  in  the  for- 
mer Difcourfe,  is  built  upon  this  Foundation,  that 
one  Man  has  need  of  another's  Affiftance  :  Nor  is 
there  any  the  meaneft  Figure  amongft  Mankind  fo 
very  worthlefs,  ufelefs,  and  contemptible,  but  he 
may  be  capable  of  doing  us  fome  Service  either  now 
or  hereafter.  'Tis  poffible  we  may  be  in  fuch  Cir~ 
cumftances,  as  to  ftand  in  need  of  the  Help  of  the 
Meaneft,  as  well  as  of  the  Mighty  ;  and  therefore  the 
Duty  of  [octal  Life  obliges  us  to  praftife  the  Rules  of 
Juftice  toward  all.  The  Rich  ftand  in  need  of  the 
Poor  to  perform  the  meaner  Offices  for  their  Con- 
venience, as  much  as  the  Poor  ftand  in  need  of  the 
Rich  to  fupply  them  with  Food  or  Money.  The 
Mafler  has  need  of  the  Servant  to  aflift  and  obey 
him,  as  well  as  the  Servant  ftands  in  need  of  Main- 
tenance or  Wages  from  the  Hands  of  his  Mafler, 
One  Man  can  never  procure  for  himfelf  all  the  Ne- 
ceflaries,  and  all  'the  Conveniences  of  Life  ;  it  is  in- 
deed impofiible.  The  fame  Man  cannot  fow  his  own 
Corn,  reap  his  own  Harveft,  keep  his  own  Sheep, 
make  his  own  Bread,  form  all  his  own  Garments, 
build  his  own  Houfe,  fafhion  his  own  Furniture,  and 
fecure  his  own  Pofiefilons ;  no  Man  can  provide  for 
himfelf  in  all  refpects,  without  the  Afiiftance  of  his 
Fellow-Creatures.  Now  thofe  from  whom  he  ex- 
pects to  receive  Help  in  any  of  thefe  Inftances,  it  is 
necefiary  he  fhould  give  them  Help  in  other  Inftan- 
ces, wherein  they  ftand  in  need  of  his.  This  is  one 
Foundation  of  Juftice  between  Man  and  Man  ;  that 


Serin.  XXV.  Juftice,  &c.  41 

fo  every  Man  may  have  the  Neceflaries  and  Conve- 
niences of  Life  by  his  Neighbour's  Affiftance.  Thus 
the  King  himfelf(as  Solomon  hys)  is  ferved  by  the  Field  » 
Ecclef.  v.  9.  The  Prince  (lands  in  need  of  the 
Plowman  :  The  Plowman  gives  Food  to  the  Prince, 
and  the  Prince  gives  to  the  Plowman  Protection  and 
Safety. 

I  might  run  through  the  various  Instances  wherein 
Juftice  is  to  be  practifed,  and  fhew  how  the  higher  and 
lower  Orders  and  Characters  of  Men  have  mutual 
Need  of  each  other  :  The  Buyer  and  the  Seller,  the 
Artificer  and  the  Merchant,  the  Teacher  and  the  Scho* 
lar  •,  and  thus  I  might  make  it  appear,  that  unlefs  a 
due  Exchange  of  Benefits  be  maintain'd,  and  the  Pra- 
ctice of  Juftice  fecur'd,  none  of  us  could  enjoy  the 
Safety,  the  Eafe,  or  the  Conveniencies  of  Life. 

Where  there  is  no  Practice  of  Juftice  amongft  Men, 
no  Man  can  live  fafe  by  his  Neighbour  :  Every  one 
rhat  is  mighty  and  malicious,  that  is  proud  or  cove- 
tous, that  is  envious  or  knavifli,  would  rob  another 
of  his  Due,  and  either  afiume  the  Poffeffions  of  his 
Neighbour  to  himfelf,  or  make  havock  of  them, 
and  deftroy  them.  There  would  be  everlafting  Con- 
fufion  amongft  Men,  Slander  and  Theft,  Cheating 
and  Knavery  ;  Plunder  and  Slaughter,  and  bloody 
Violence  would  reign  among  all  the  Tribes  of  Man- 
kind, if  Juftice  were  banifh'd  from  the  Earth  :  for 
neither  Life,  nor  Liberty,  nor  Peace,  nor  any  of 
our  Poffeflions,  nor  our  good  Name,  can  be  fecur'd 
without  it.  Therefore  the  Light  and  Law  of  Na- 
ture fets  a  facred  Guard  upon  Juftice,  and  has  writ- 
ten the  Neceffity  of  it  in  the  Confciences  of  all  Men, 
who  have  not  feared  thofe  Confciences  as  with  a  red-hot 
Iron,  and  rafed  out  fo  much  of  human  Nature  from; 
their  Souls. 

The  Praclice  of  Juftice  has  fo  extenfive  an  Influ- 
ence into  the  whole  Conduct  of  our  Lives,  and  the 
Welfare  of  Mankind,  that  fome  of  the  Heathen  Wri- 
ters have  made  ic  to  be  cemprehenfivt  of  all  Virtues. 

But 


42  Chrifiian  Morality,  viz.         Vol.  II* 

But  becaufe  finful  Men  are  ready  to  break  the 
Bonds  of  Commutative  Juftice^  and  invade  the  Pro- 
perty, the  Peace,  or  the  Life  of  their  Neighbours, 
therefore  Government  is  appointed,  and  Magiftrates 
are  ordain'd  to  maintain  Peace  and  Equity  amongft 
Men,  and  to  punifti  the  Breakers  of  it;  This  is  the 
greateft  Reafon  why  there  muft  be  fuch  a  thing  as 
Magijlracy  and  Diflributive  Juftice  amongft  Man- 
kind 5  that  thofe  who  Commit  Outrage  upon  their 
Neighbours,  and  pradtife  Injuftice  toward  them, 
may  be  punifhed  by  the  Laws  :  For,  as  the  Apoftle 
lay?  to  Tijjiotby,  The  Law  is  not  made  for  the  Righteous , 
hit  for  the  Difobedient,  for  the  Ungodly  and  for  Sinners  ; 
for  Murder ersy  Stealers,  andLyars,  &c.  That  it  may 
be  a  ftrong  Reftraim  upon  the  violenc  Inclinations  of 
Men,  and  bring  juft  Vengeance  upon  them,  when 
they  bring  Injury  upon  their  Neighbours.  There- 
fore 'tis  for  the  Welfare  of  the  Innocent  and  the 
Righteous,  that  the  Laws  have  ordained  Venge- 
ance for  the  Guilty  ;  that  thofe  who  would  not 
injure  the  r  Fallow- Creatures,  may  be  guarded  in 
the  Enjoyment  of  their  own  Property  and  their 
Peace,  and  may  have  them  fecur'd  from  the  Sons  of 
Injuftice. 

And  befides  all  the  Punimment  that  fuch  Sinners 
juftly  receive  from  Men  on  Earth,  God,  the  great 
Governor  of  the  IVorld,  has  often  revealed  his  Wrath 
from  Heaven  againft  all  the  Unrighteoafnefs  of  Men,  as 
well  as  their  Ungodlinefs.  He  has  hereby  proclaimM 
his  publick  Approbation  of  Juftice,  and  his  Hatred 
of  all  Iniquity.  His  Terrors  have  fometimes  appear- 
ed in  fignal  and  fevere  Inftances  againft  thofe  who 
have  been  notorioufly  unrighteous,  and  who  have 
.broken  all  the  Rules  of  Equity  in  the  Treatment  of 
their  Fellow- Creatures.  This  the  Heathens  them- 
selves have  taken  notice  of.  And  they  thought  this 
to  be  fo  neceflary  for  the  Government  of  the  World, 
-that  their  Priefts  have  invented  a  fort  of  Goddefs 
call'd  NemefiSy  whofe  Office  is  to  avenge  the  Pra- 
ctice 


Serm.  XXV.  Juftice,  &c.  fo 

ctice  of  Fraud  or  Violence,  and  to  bring  down  Cur- 
feson  the  Head  of  this  kind  of  Criminals. 

As  the  antient  Records  of  the  Heathen  World  give 
us  fome  Hiftories  of  divine  Vengeance,  fo  the  Bible 
abounds  with  more  awful  and  illuftrious  Inftances  of 
this  kind  ;  which  leads  me  to 

The  Fourth  Head  of  my  Difcourfe  ;  and  that  is,  to 
con  fid  er  What  forcible  Arguments  and  Motives  the  Chri- 
ftian  Riligion  affords  for  the  Practice  of  Juftice  among 
Men. 

If  I  were  to  fpeak  of  Diftributive  Juftice,  or  that 
which  belongs  to  the  Practice  of  the  Magiftrate, 
never  was  it  more  glorioufly  manifeft,  than  in  and 
by  God  the  Father,  when  he  refufed  to  pafs  by  our* 
Iniquities  without  Punifhment,  and  laid  the  dreadful 
"Weight  of  it  upon  the  Head  and  Soul  of  his  own 
Son.  Never  could  Magijlracy  receive  fuch  a  Glory, 
as  when  our  Lord  Jefus  Chrift,  the  Son  of  God,  hung 
and  died  upon  the  Crofs,  fufTering  the  Penalty  thac 
the  Law  of  God,  the  fupreme  Magiftrate,  had  de- 
nounced againft  Sinners. 

And  as  Punifhing   Jufftce  was  glorified  in  all  its 
Terrors,  fo  Rewarding  Juftice  alfo  appeared  mod  il- 
luftrious.    Becaufe  our  Lord  Jefus  Chrift  had  fulfilled 
Obedience  not  only  to  the  broken  Law  which  we 
lay  under,    but  to  thofe  peculiar  Laws  which  God 
the  Father  alfo  gave  him  as  a  Mediator  •,    therefore 
it  pleafed  God  highly  to  advance  him,  according  to  his 
own  eternal   Covenant.     God  rewarded  him,    as  a 
Magiftrate,  diftributing  Juftice  to  a  Perfon  who  had 
done  the  greateft  Things  for  the  Honour  of  his  So- 
vereign :    He  exalted  him  at  his  own  right  Hand,  and 
gave  him  a  Name  above  every  Name,  that  at  the  Name 
of  Jefus  every  Knee  fhould  bow  ;    for  he  deferved  it  at 
the  Hands  of  his  Father,  and  his  Father  diftributed 
Rewards  equal  to  his  Defert. 

Rewarding  Juftice  again  appears  glorious,    in  thac 
God  the  Father  communicates  unto  us  the  Rewards 

of 


44  Chrijli an  Morality,  viz.         Vol.  II. 

of  the  Sufferings  of  his  own  Son.  God  is  faithful  and 
jujl  to  forgive  us  our  Sins,  becaufe  the  Blood  of  Jefus 
Cbrijl,  his  Son,  has  paid  for  all  our  Follies  and  Un- 
righteoufnefs  5  1  John  i.  9.  Faithful  and  jujl  to  his 
Son,  that  he  may  not  go  without  the  Rewards  of  his 
Sufferings :  Faithful  and  jujl  to  us,  becaufe  it  was  iq 
our  Name  and  Stead  that  the  Son  fuffered. 

But  not  to  infill:  upon  this  longer,  Commutative 
Juftice  is  abundantly  enforc'd  alfo  by  many  Confide- 
rations  drawn  from  the  Books  of  the  Old  Tejiament, 
as  well  as  from  the  Gofpel  of  Chris! . 

If  we  confult  the  Moral  Statutes  of  God,  which  were 
given  to  the  Jews,    we  (hall  find  them  full  of  Righte- 
oufnefs.     Thefe  Statutes  are  of  everlafting  Force» 
and  their  divine  Solemnity  fhould  imprefs  our  Con- 
fciences.     That  which  is  altogether  just  jhalt  thou  follow, 
that ^ihou  may*ft  live  and  inherit  the  Land  :    And  the 
Judges  and  Officers  (hall  judge  the  People  with  righteous 
Judgment,   and  fhall  fhew  no  Refpecl  to  Perfons,  nor 
take  a  Gift  to  pervert  Juftice  ;  Deut.  xvi.  18,  19,  20. 
7e  fhall  not  jleal,  nor  dealfalfly,  nor  lye  to  one  another. 
Thou  fh alt  not  defraud  thy  Neighbour,  nor  rob  him.     The 
Wages  of  him  that  is  hired ,  fhall  not  abide  with  thee  all 
Night  until  the  Morning.     Te  fhall  do  no  Unrighteoufneft 
in  Judgment,  in  Weight,  or  in  Meafure.    Jujl  Balances 
and  jus!  Weights  fhall  ye  have  ;    /  am  the  Lord  your 
God,  Lev.  xix.     A  falfe  Balance  is  an  Abomination  t0 
the  Lord,  but  a  jus!  Weight  is  his  Delight,  Prov.  xi.  1. 
To  do  Juftice  and  Judgment  is  more  acceptable  to  the 
Lord  than  Sacrifice,  Prov.  iii.   15.     Woe  to  him  that 
buildetb  his  Houfe  by  Unrighteoufnefs,    and  his  Chamber 
by  Wrong,    who  ufes  his  Neighbour's  Service  without 
Wages,  and giveth  him  not  for  his  Work,  Jer.  xxii.  13. 
Remove  not  the  antient  Land- Marks,  nor  enter  into  the 
Field  of  the  Fatherlefs  ;  for  their  Redeemer  is  mighty, 
and  he  fhall  $lead  their  Caufe  with  thee,  Prov.  xxiii. 
10,  11. 

If  we  review  the  Records  of  the  Jewijh  Hijlory,  we 

fhall  find  the  Cruel  and  the  Covetous,  the  Tyrant 

2  and 


Serm.  XXV.  Juftice,  &c.  45 

and  the  Oppreffor,    made  terrible  Examples  of  the 
Vengeance  of  God  againft  Unrighteoufnefs.    Survey 
the  Plagues  of  Egypt,  and  the  dreadful  Defolations  of 
that  fruitful  Country,    with  the  Deftruction  of  the 
Firft-born  by  the  Midnight  Peftilence,  and  the  Ar- 
mies of  "Pharaoh  drowned  in  the  Red  Sea,    and  you 
may  read  there  the  Wrath  of  God  againft  the  Un- 
righteoufnefs of  Men,  written  in  dreadful  Characters. 
They  treated  the  Race  of  Ifrael  with  Cruelty  and 
fore  Oppreffion  *,    they  deftroyed  their  Male-Chil* 
dren,  and  provoked  God  to  bring  fwift  Deftruction 
upon  themfelvcs.    Behold  Adonibezeck,  King  of  the 
Canaanites,  with  his  Thumbs  and  his  great  Toes  cut 
off  by  Jojhua,  and  confeffing  the  Juftice  of  the  great 
God,     Three [core  and  ten  Kings,    fa  id  he,  with  their 
great  Toes  and  their  Thumbs  cut  off,  have  gathered  their 
Meat  under  my  Table :    As  I  have  done  fo,  God  hath  re* 
quited  me,  Judges  i.  7.     See  the  Bogs  licking  up  the 
Blood  of  Ahab  in  the  Place  where  he  flew  Nabolh  the 
Jezreelite,    in  order  to  take  unjuft  Pofleffion  of  his 
Vineyard,  1  Kings  xxi.  19.     Thefe  things  which  were 
written  of  old  Time,    remain  upon  Record  for  our 
Inft ruction  in  the  Days  of  Chrijiianity. 

But  let  us  take  more  fpecial  Notice  what  Influ- 
ences may  be  derived  from  the  Go/pel,  and  from  the 
Name  of  Chriji,  to  inforce  the  Practice  of  Jujiice  among 
Men. 

I.  If  we  look  to  our  Lord  Jejus  as  a  Law-giver9 
how  various  and  how  plain  are  his  folemn  and  repeated 
Commands,  not  only  in  his  Sermon  upon  the  Mount, 
but  upon  other  Occafions  too,  that  Juftice  be  pra- 
cticed between  Man  and  Man.  He  hath  explained 
to  us  that  glorious  Rule  of  Equity,  on  Purpofe  to 
make  the  Practice  of  Juftice  eafy,  plain,  and  uni- 
verfal,  Love  your  Neighbour  as  your  J elf  ;  that  is,  Do 
to  others,  as  ye  would  that  others  do  to  yen. 

We  cannot  but  think  that  the  holy  Soul  of  our 
Lord  Jefus  was  concerned  to  iecure  the  Practice  of 

Juftice 


46  Chrifiian  Morality,  viz.         Vol.  II; 

Juftice  and  Righteoufnefs  among  his  Followers,  when 
We  read  his  terrible  Rebuke  to  the  Pharifees  for  the 
Neglect  of  it,  and  a  Curfe  pronounced  upon  them  i 
Matt,  xxiii.  23.  Wo  to  you  Scribes  and  Pharifees,  Hy- 
pocrites, for  ye  pay  Tythe  of  Mint,    and  Annife,  and 
Cummin,  and  have  omitted  the  weightier  Matter s  of  the 
Law,  Judgment,  Mercy  and  Faith.     Judgment  in  that 
Place  may  figoify  Commutative  and  Dijtributive  Ju- 
ftice  ',    all  manner  of  Exercife  of  Righteoufnefs  to- 
wards their  Fellow-Creatures.     Under  a  Pretence  of 
ferving    God   better    than   your   Neighbours,    anc| 
crowding  his  Temple  with  your  Prefents,  and  his 
Altar  with  Sacrifices  and  Gifts,    ye  abandon  com- 
mon Juftice,    ye  neglect  the  Righteoufnefs  due  to 
your  Fellow-Creatures.     There  is  a  Woe  denounced 
upon  you,  and  my  Father  will  inflict  the  Curfe,  for 
he  hates  Roobery  for  Burnt -Off erir,g,  Ifa.  Ixi.  8.     Nor 
will  the  God  of  Heaven  excufe  you  from  paying 
your  Dues  to  Men  on  Earth,  under  pretence  of  pay- 
ing Honours  or  Sacrifices  to  him. 

There  are  many  other  Threatnings  in  the  New 
Testament  written  againft  thofe  that  neglect  Juftice, 
and  pronounced  by  the  Apoftles  in  the  Name  ancj 
Authority  of  CbrisJ,  their  exalted  Lord.  The  Co- 
vetous and  Extortioners,  thofe  that  take  away  the 
Right  of  their  Fellow-Creatures,  are  fhuc  out  from 
the  heavenly  BlelTednefs  ;  1  Cor.  vi.  10.  Know  ye  not, 
fays  the  Apoftle,  that  none  of  theje  Jhall  inherit  the 
Kingdom  of  God?  As  much  as  to  fay,  It  is  fo  very 
obvious  a  thing,  that  an  unjuft  M  m  can  never  enter 
into  Heaven,  (whatfoever  Pretence  he  makes)  that  I 
may  appeal  to  the  meaneft  Capacity,  ye  all  knew  it. 
God  will  "repay  Vengeance  to  them  that  do  wrong  to 
their  Neighbours,  whether  they  be  great  or  mean, 
for  there  is  no  Refpecl  of  Perfons  with  him,  Col.  iii.  25. 

IT.  Confider  Christ  as  a  Pattern  of  Juftice  and  Righ- 
teoufnefs. Look  to  the  Example  of  our  Lord  Jefus  •> 
ypu  fee  him,  who  was  the  fovereign  Magiftrate  an^ 

Lord 


Serm.XXV.  Jufiice,  &c.  47 

Lord  of  all,  who  could  diftribute  Crowns  and  King- 
doms to  Men,  fubmitting  himfelf  co  Commutative 
Jufiice  among  Creatures. 

Behold  the  Son  of  God,  who  was  the  Brightness  of 
bis  Father's  Glory,  and  the  Delight  of  his  Soul  before 
the  Creation,  behold  him  (looping  down  to  our 
World,  and  taking  Flefh  and  Blood  upon  him  to 
become  our  Brother,  that  he  might  fhew  us  how  we 
ought  10  love  our  Brethren.  It  was  an  unparallelled 
Inftance  of  divine  Love  that  Chrifi  has  given  us, 
when  he  came  down  from  Heaven  to  become  our 
Neighbour,  and  to  dwell  amongft  us,  that  he  might 
teach  us  to  love  our  Neighbours  as  our  /elves. 

Behold  the  glorious  Son  of  God  fubjecting  himfelf 
to  his  earthly  Parents,  to  J-ofeph  the  Carpenter,  and 
to  Man  his  Mother,  that  he  might  inftrucT:  us  how 
to  pay  Obedience  to  our  fuperior  Relations.  See  howr 
the  King  of  Kings  pays  Tribute  to  Cajar,  when  he 
was  fo  poor,  that  he  was  forced  to  fend  Peter  a  fifh- 
ing,  to  procure  the  Tribute-Money  by  a  Miracle. 
And  though  the  Beafts  of  the  Field  were  his,  and 
he  could  have  commanded  the  Cattle  upon  a  thoufani 
Hills,  to  make  provifion  for  his  Followers  ;  yet  he 
would  not  difpoffefs  the  Owners  of  them,  but  created 
Food  on  purpofe  to  feed  four  and  five  Thoufand  in 
the  Wildernels. 

III.  If  we  confider  CbrisJ  as  a  glorious  Benefaftor, 
who  has  taken  care  to  provide  for  us  the  Neceffaries  of  this 
"Life,  and  hath  purchafed  for  us,  at  the  Hands  of  God, 
the  eternal  Treafures  of  Heaven  and  Glory.  Has  noc 
this  blefied  Confideration  force  enough  to  guard  us 
againfl  Temptations  to  Injuftice  ?  Shall  a  Chriftian 
break  the  Rules  of  Equity,  and  fteal,  or  cheat,  or 
plunder  his  Neighbour  to  gain  Money  or  Merchan- 
dize, who  has  the  Promifes  of  God  for  his  Supporc 
in  a  Way  of  Diligence  and  humble  Faith  ?'  Shall  we 
fully  our  Conferences,  and  defile  our  Souls  wich  Kna- 
very and   Injuftice  for  a  little  of  the  Pelf  of  this 

World, 


4$  Chriftian  Morality  viz.        Vol.  II. 

World,  when  we  have  the  unfearcbable  Riches  of 
Chris!  made  over  to  us  in  the  Gofpel,  and  the  Inhe- 
ritance of  Heaven  in  Reverfion  ? 

IV.  Let  us  conftder  the  very  Nature  and  Defign  of 
the  Gofpel  of  ChrisJ,  'tis  to  make  Sinners  holy,  to  make 
the  Unjufi  righteous :  The  new  Man  of  Chriftianity 
muft  be  created  in  Righteoufnefs  and  true  Holinefs, 
Therefore  are  we  purchased  with  the  Blood  of  Chrift9 
that  we.  might  be  a  peculiar  People,  zealous  of  good. 
Works,  Tit.  ii.  1 4. 

It  is  a  Shame  and  Scandal  to  the  Chriftian  Name, 
when  one  who  wears  it  is  unrighteous  or  difhoneft. 
An  unjufi  Chriftian,  what  a  Contradiction  is  it  in  it 
(elf,  and  how  it  difgraces  the  Profefiion  of  the  Go- 
fpel !  Hear  how  the  great  Apoftle  treats  his  Corin- 
thian Difciples  when  fuch  fort  of  Sins  were  found  a- 
mongft  them  ;  1  Cor.  vi.  7,  8,  Dare  any  of  you,  ha- 
ving a  Matter  againft  another,  go  to  haw  before  the  Un^ 
jusJ  and  the  Infidel  ?  Dare  any  of  you  injure  your 
Neighbour,  your  Fellow-Chriftian  ?  /  fpeak  this  to 
your  Shame.  Brother  goes  to  Law  with  Brother,  and 
ye  injure  one  another.  Why  don't  you  rather  fuffer  Wrong  ? 
Tiay,  you  do  wrong  and  defraud,  and  that  your  own. 
Brethren.  But  what  is  the  Confequence  ?  Such 
Wretches  as  thefe  are,  pall  never  inherit  the  Kingdom 
of  God. 

The  Grace  of  God  that  brings  Salvation,  X'tus  ii.  9, 
10.  teaches  us  to  deny  all  Ungodlinefs  and  worldly  Lufis, 
and  to  live  foberly,  and  righteoufly,  and  religiou/ly  in  this 
frejent  evil  World.  It  teaches  us  Righteoufnefs  towards 
Men,  as  well  as  Sobriety  among  our  felves,  and  Godlinefs 
towards  the  King  of  Heaven.  But  how  hath  this  di- 
vine Religion  been  fcandalized  for  want  of  Juftice  in 
the  Profefforsof  it !  Scandalized  among  Heathen  King- 
doms, among  Turks  and  Unbelievers !  And  Chriftianity 
in  our  own  Land,  how  hath  it  been  difhonbured  by 
the  Practices  of  thofe  that  pretend  to  that  holy 
Name!  How  hath  the  Conversion  of  wild  Heathens  in 

the 


Scrm.  XXV.  Juftice,  &C;  49 

the  Indian  Nations  been  hindered  by  the  Injuftice  and 
Fraud  of  Chriftian  Merchants  and  Traders  there,  or 
by  Merchants  who  call  themfelves  Chrijlians.  I  have 
heard  it  faiaV  by  Perforis  whom  I  could  fully  credit, 
that  a  Turk  wrien  he  is  fufpected  of  Fraud  and  Cheat- 
ing, will  reply,  What,  db  yott  think  I  am  a  Chrijlian  ? 
O  !  how  hath  the  Gofpel  of  the  lovely  J efus  been 
rendred  odious  by  the  abominable  Practices  of  thofe 
that  pretend  to  honour  him  !  What  Falfhood,  whac 
Lying,  what  Perjury,  and  Cheating,  and  Deceit* 
and  Violence  have  been  practifed  by  our  Traders  in 
foreign  Lands  !  Thus  there  has  been  an  ill  Savour 
of  our  holy  Chriftianity  carried  beyond  the  Seas,  by 
thofe,  perhaps,  who  have  pretended  to  convert  the 
Infidels.  And  many  in  our  own  Nation,  who  have 
begun  to  fet  their  Faces  towards  Heaven,  have  been 
foreJy  difgufted  at  the  knavifh  Practices  of  ProfefTors, 
and  been  tempted  to  think  that  all  Religion  is  a  Jeft, 
and  to  abandon  the  Ordinahces  of  the  Gofpel.  But 
when  Souls  ftumble,  and  fail,  and  perifh  by  fuch 
Difcouragements,  Woe  to  him  that  gave  the  Of- 
fence, and  laid  this  Stumbling-block  of  Iniquity  in 
their  Way.  How  heavy  muft  the  Bldod  of  Souls 
lie  upon  fuch  Sinners ! 

Surely  there  has  been  enough  faid  on  this  Head  to 
difcourage  Opprejfion,  Deceit,  and  Injujlice  in  the 
ProfefTors  of  Chriftianity,  if  Argument,  and  Shame, 
and  Terror  can  have  Power  and  Prevalence  over  Sin 
and  Temptation.  O  may  Almighty  Grace  attend 
this  Difcourfe  of  Jufiice,  and  work  the  faered  Love 
of  it  in  the  Hearts  of  Men  ! 

Now  if  ye  are  made  willing  to  walk  by  the  Rules 
of  Equity  and  Juftice,  inftead  of  proposing  particular 
Directions  for  this  End,  I  mail  proceed 

In  the  fifth  and  laft  Place,  to  point  out  the  various 
Springs  of  Injuftice,  that  ye  may  avoid  them. 

Vol.  II.  E.  The 


50  Chrijlian  Morality,  viz.        Vol.  II. 

The  great  and  general  Spring  of  Injuftice  to  our 
Neighbour  is  a  criminal  and  excej/ive  Love  to  our  felves. 
For  fincethe  comprehenfive  Notion  of  Jujlke  lies  in 
this,  To  give  to  every  one  that  which  is  Que,  it  follows, 
that  the  general  Notion  of  Injuftice  confifts  in  taking 
.to  our  felves  more  than  is  due,  or  in  giving  lefs  than  is 
due  to  our  Neighbour. 

There  are  a  thoufand  In  fiances  of  this  Unrighte- 
cufnefs  among  Men,  in  reference  to  their  Bodies,  their 
Souls,  their  good  Name,  or  their  Poffeflions  in  the 
World.  This  general  Term  of  Injuftice  is  fo  exten- 
five,  that  it  includes  a  great  Part  of  the  Sins  for- 
bidden in  the  fecond  Table.  Difobedience  to  Parents 
and  Governors,  Rebellion,  Treafon,  Murder,  Adultery, 
Theft,  Violence  and  Plunder,  Cheating,  and  Deceit, 
and  Slander,  with  all  finful  Deft  res  to  pojfefs  what  belongs 
to  pur  Neighbour,  may  be  juftly  ranked  under  the 
Head  of  Unrighteoufnefs :  And  they  fpring  from  this 
one  Fountain,  namely,  An  excej/ive  Regard  to  Self. 
It  is  to  this  natural  and  exalted  Idol  that  we  facrifice 
the  Peace  and  the  Property,  the  good  Name,  and 
even  the  Life  of  our  Fellow-Creatures.  Nor  will 
any  Method  be  effectual  to  fecure  us  from  the  Pra- 
ctice of  Injuftice,  till  we  learn  to  degrade  Self  a  little 
in  our  own  Efteem,  and  to  judge  of  our  Neighbour, 
and  of  the  Things  that  are  his  Due,  by  the  fame 
Rule  and  Meafure  by  which  we  take  an  Eftimate  of 
our  felves,  and  of  what  is  due  to  us.  Let  us  put  our 
Neighbour  in  the  Place  of  Self,  and  judge  how  he 
ought  to  be  treated. 

But  that  we  may  more  effectually  guard  our  felves 
from  the  Temptations  of  Injuftice,  let  us  defcend  to 
Particulars,  and  we  fhall  find  that  almoft  all  the  un- 
righteous Practices  of  Men  fpring  from  fome  of  chefe 
fix  Principles;  (viz.)  Covetoujnefs,  Pride,  Luxury, 
Sloth,  Malice  againft  Men,  or  Diftrusl  of  God. 


Serrh.XXV.  Juftice,  &c.  51 

I.  Covetoufnefs  is  a  great  Spring  of  Injujiice.  This 
con  fills  in  an  immoderate  Defire  of poffefjing  :  And  we 
are  told  by  the  Apoftlev  that  the  Love  of  Money  is 
the  Root  of  all  Evil,  which,  while  fome  have  coveted  af- 
ter, they  have  not  only  erred  from  the  Faith,  but  they 
have  ventured  upon  many  Sins,  as  well  as  pierc'd 
themfelves  through  with  many  Sorrows.  For  they  that 
will  be  rich,  fall,  into  Temptation  and  a  Snare,  and  into 
many  foolifh  and  hurtful  Lufs,  w~hich  drown  Men  in 
Dejlrutlion  and  Perdition  •,  1  Tim.  vi.  9,  10.  Solomon 
is  of  the  fame  Mind,  Prov.  xxviri.  20,  22.  He  that 
maketh  hafle  to  be  rich,  /hall  not  be  innocent,  for  he  hatb 
an  evil  Eye  Upon  the  Poffeffiohsof  his  Neighbour. 

It  is  from  this  curfed  Root  of  Covetoufnefs  that 
a  Multitude  of  bitter  Fruits  proceed.  It  is  by  this 
Vicious  Principle  working  within  us,  that  we  are 
tempted  to  take  what  is  not  our  Due,  either  by  Craft 
br  by  Violence.  Hence  it  is  that  Men  cheat  each  o- 
ther  in  their  daily  Commerce,  they  defraud  and  over- 
reach their  Neighbour,  if  they  can,  in  every  Bar- 
gain they  make,  and  try  all  the  Arts  of  fubtle  Kna- 
very, in  order  to  enrich  themfelves.  They  diveft 
their  Souls  of  Truth  and  Virtue,  and  putoffCon- 
fcience  and  Shame  to  load  themfelves  with  thick  Clay. 

It  is  Covetoufnefs  that  teaches  the  Sons  of  Men  to 
pracTife  upon  their  Dealers  with  a  falfe  Balance  and 
a  deceitful  Beam.  They  fhorten  their  Meafures, 
and  lefien  their  Weights  by  which  they  fell  their 
Goods  :  But  when  the  Cafe  alters,  and  they  buy  any- 
thing for  themfelves,  they  will,  if  poflible,  take  a- 
fiother  fort  of  Weight,  or  ufe  a  different  Meafure  » 
all  which  are  an  Abomination  to  the  Lord. 

It  is  the  fame  evil  and  unrighteous  Principle  that 
perfuades  the  Seller  to  put  off  corrupt  and  damaged 
Wares  for  good  and  found,  and  to  cozen  his  Neigh- 
bour with  Merchandize  that  is  by  no  means  fuch  as 
he  reafonably  expects.  It  is  this  Principle  that  per- 
fuades the  Btncr  alfo  to  cheat  his  Neighbour  with 
E  2  corrupt 


I  2  Cbriftian  Morality,  viz.  Vo l  .  II. 

corrupt  and  falfe  Money,  which  he  knows  to  be  un- 
lawful Coin.  For  corrupt  Merchandize  and  corrupt 
Money,  falfe  Balances,  light  Weights,  and  fcanty 
Meafure,  feem  all  to  ftand  in  the  fame  Rank  of  De- 
ceit :  Thefe  are  all  Weapons  of  Craft  and  Knavery 
to  give  a  fecret  Wound  to  their  Neighbour's  Eftate, 
they  all  belong  to  the  Armory  of  Fraud,  and  the 
Magazine  of  Unrighteoufnefs. 

It  is  this  covetous  Humour  that  tempts  tjie 
Tongues  of  Men  to  /peak  flattering  Faljboods  in  their 
daily  Dealings,  and  fome  of  them  make  an  hourly 
Sacrifice  of  Truth  to  the  Gain  of  a  Penny.  It  is 
from  this  Principle  that  they  break  their  Promifes  of 
Payment  ;  they  with-hold  the  Money  that  is  due  to 
their  Neighbour,  beyond  all  reafonable  Time,  and 
that  for  no  other  Reafon  but  to  gain  by  the  Loan 
of  it  :  They  delay  the  Payment  of  their  poor  Cre- 
ditors for  many  Months,  or  perhaps  for  Years,  and 
put  the  Advantage  which  they  make  of  this  Delay 
into  their  own  Purfe.  This  is  a  frequent,  but  an 
unrighteous  Practice  in  our  Day  :  For  the  Profit 
that  accrues  by  the  detaining  of  Money  that  is  due 
to  another  beyond  the  cuftomary  or  contracted  Time 
of  Payment,  mould  doubtlefs  be  given  tothePer- 
fon  to  whom  the  principal  Money  was  due  ;  or  at 
leaft  he  mould  have  fuch  a  valuable  Share  of  it  as 
may  compenfate  the  Damage  or  Lofs  he  fuftains  by 
the  Delay. 

,  It  is  a  covetous  Defire  of  Gain  that  tempts  Men 
to  praflife  Extortion,  and  to  prey  upon  the  NeceJJities  of 
thofe  they  deal  with.  When  the  Buyer  wants  any 
Conveniency  of  Life,  they  force  him  to  give  much 
more  than  it  is  worth,  becaufe  he  ftands  in  the  ut- 
moft  Need  of  it  :  Or  they  conftrain  the  Seller  per- 
haps to  part  with  fome  of  his  moft  valuable  PofTef- 
fions  for  a  Trifle,  becaufe  he  is  under  fpecial  Necef- 
fity  and  prefent  Diftrefs.  This  was  the  Extortion 
which  Jacob  practifed  upon  his  Brother  Efatt,  when 
he  made  him  fill  his  Birth-right  for  a  Mefs  of  Pottage, 

while 


Serm.XXV.  JuJHce,  &c.  si 

while  he  was  faint  with  bunting.  And  it' is  the  fame 
Iniquity  when  we  inipofe  upon  the  Ignorance  or  known 
Unskilfuln efs  of  the  Perfons  we  deal  with  ;  and  e- 
fpecially  when  we  make  our  Advantage  of  Children 
or  Servants,  or  of  Perfons  who  confefs  their  own 
Ignorance,  and  kave  the  Choice  of  the  Goods  or  the 
Determination  of  the  Price  to  the  Confcience  of  him 
that  fells, 

We  may  indeed  fet  a  juft  Value  upon  our  own 
Goods  5  but  we  muft  not  fet  a  Price  upon  any  Man's 
prefllng  Necefiity,  nor  raife  a  Tax  upon  his  Igno- 
rance. It  can  never  be  certainly  determined  how 
much  it  is  lawful  for  a  Trader  to  get  by  his  Mer- 
chandize :  Doubtlefs  he  may  fometimes  make  a 
greater  Gain  of  the  fame  Things  than  at  another  : 
And  this  is  often  neceffary,  in  order  tocompenfate 
the  LofTes,  the  Rifks  or  Dangers  that  he  pafles 
through.  He  may  lawfully  make  thole  Advantages 
which  the  Change'  of  Things,  and  the  divine  Provi- 
dence often  purs  into  his  Hands :  Nor  is  it  unlawful 
for  him  to  take  more  of  fome  Perfons  than  he  docs 
of  others  for  the  fame  Merchandize  ;  for  he  may 
treat  fome  of  his  Cuftomers  favourably,  though  he 
muft  deal  righteoufly  and  juftly  with  them  all.  But 
let  him  fee  to  it  that  he  ufe  Ingenuity  towards  the 
Poor,  theNeceffitous,  and  the  Unfkilful,  as  well  as 
Moderation  toward  all  Men.  The  Circumftancesof 
Things,  are  fo  various,  that  n>uch  of  the  Practice  of 
Juftice  muft  be  left  to  the  Court  of  Equity  in  every 
Man's  own  Breaft,  under  the  facred  Influence  of  this 
Rule,  Do  that  to  others  which  you  think  reasonable  that 
others  Jhould  do  to  you.  It  is  beft  in  all  doubtful  and 
difficult  Cafes  to  practife  what  is  fair  and  honour- 
able in  the  Sight  of  Men,  and  what  is  fafe  and  in- 
nocent in  the  Sight  of  God  ;  for  a  good  Confcience  is 
belter  than  the  iargefl  Gain :  But  where  the  facred 
Principles  of  Virtue  are  over-born  by  corrupt  In- 
clinations, the  moral  Powers  of  the  Soul  are  ftretch- 

E  3  ed 


£4   -         Chrijiian  Morality,  vise.        Vol.  II. 

ed  atfirft  to  the  Lengths  of  moderate  Iniquity,  and 
Conference  is  ftrained  to  the  Indulgence  of  fome  fmal- 
ler  Unrighteoufnefs ;  but  Virtue  will  die  by  Degrees, 
and  Confcience  will  learn  in  time  to  allow  bolder  In- 
juftice.  And  then,  though  it  maybe  ftupifiedand 
fenfelefs  for  a  Seafon,  yet  let  the  Sinner  know,  that 
it  will  have  its  Feeling  return  again,  and  the  Guilt 
of  Knavery  and  Falfhood  will  torture  the  Soul  with 
unknown  Agonies  here  or  hereafter. 

But  the  wretched  Influence  of  this  Vice  of  Cove- 
toufnefs  is  not  confined  only  to  Trqffick  and  Merchan- 
dize :  It  fpreads  its  .Unrighteoufnefs  much  farther 
and  wider  :  It  tempts  the  Sons  and  Daughters  of 
Men  to  with-hold  due  Honour  and  neceflary  Sup- 
plies from  their  aged  Parents,  and  expofes  to  great 
Hardfhips  in  the  latter  End  of  Life,  thofe  to  whom 
we  owe  our  Life  itfelf,  and  the  Comforts  of  it  in 
our  younger  Years.  It  with-holds  Wages  from  the 
Servant,  and  Salary  from  him  that  has  earned  it. 
It  forbids  thofe  who  have  received  Benefits  to  make 
a  grateful  Return  to  their  Benefactors.  It  will  teach 
a  Man  to  flop  his  Ears  at  the  Cry  of  his  Neighbour 
in  Diftrefs,  left  it  mould  cofl  fome  Money  for  his 
Relief.  It  refufes  an  Alms  to  the  ftarving  Poor,  and 
finds  an  Excufe  for  the  Churl,  left  he  ftretch  out 
his  Hand  of  Bounty  to  a  perifhing  Family.  It  is  fo 
wrapt  up  in  felf9  that  it  never  confiders  what  is  due 
to  another  •,  and  ventures  to  break  all  the  Rules  of 
Righteoufnefs  rather  than  diminifh  its  own  Eftate, 
or  part  with  any  thing  it  can  call  Mine.  It  wou'd 
fuffer  a  Church  or  a  Kingdom  to  fink  and  perifh,  and 
let  the  publick  Peace  be  broken,  and  the  Nation  dif- 
folved,  if  it  might  but  fecure  it  felf  and  its  own  Pof- 
feffions  in  the  midft  of  thofe  Ruins.  An  accurfed 
Vice  !  An  Iniquity  big  with  Mifery  and  Defolation  ! 
yet  it  hides  it  felf  too  often  from  Conviction  and  Re- 
proof •,  it  runs  like  a  River  under  Ground,  and  at- 
tempts to  conceal  it  felf  under  thefpeciousDifguifes 

of 


Serm.  XXV.  Jujlice,  Sec.  55 

of  Frugality  and  Virtue,  while  it  practifes  all  the  Mif- 
chiefs  we  have  been  defcribing. 

II.  Pride  is  another  Spring  of  Injuftice.  But  having 
broken  up  the  Fountain  of  Covetoufnefs  as  of  a  great 
Deep,  and  traced  it  in  its  various  Streams,  the  La- 
bour of  drying  them  up  has  employed  fo  much  Time, 
that  the  Purfuit  of  the  other  Springs  of  Unrighteoufnefs 
muft  be  delayed  till  a  further  Seafojj, 


E  4  SER: 


56  Chrijlian  Morality,  viz.         Vol.  II. 


SERMON  XXVI. 

Chriftian  Morality,  viz.  Juftice,  Pu- 
rity, be. 


Philip,  iv.  8. 

—  Whatfoever  Things  are  juft,    whatfoever 
Things  are  pure  —  think  on  thefe  Things. 

■Uftiee  and  Truth  are  two  of  the  chief  Bands  that 
preferve  human  Society.  If  Truth  and  Juftice 
perifli  from  the  Earth,  the  Sons  of  Men  would 
become  like  the  Savages  of  the  Wildernefs,  where 
the  ftrong  or  the  crafty  Animals  prey  upon  the 
Weak,  the  Simple,  and  the  Innocent.  The  Lord 
God,  the  Author  of  Nature,  is  a  Godofjujlice,  and 
he  has  written  fomething  of  this  Law  in  the  Con- 
fciences  of  Men.  But  the  God  of  Grace  has  given 
us  much  plainer  Rules  for  the  Practice  of  it,  hath 
allured  us  to  Righteoufnefs  by  fweeter  Motives,  and 
hath  guarded  it  with  more  awful  and  foiemn  Terrors. 
Thefe  things  have  been  the  Subject  of  the  former 
Difcourfe  ;  and  that  we  may,  as  far  as  poflible,  af- 
fift  toward  the  rooting  out  of  Injuftice  from  the 
Hearts  and  Lives  of  Chriftians,  I  have  begun  to 
point  out  fome  of  the  chief  Principles,  or  Springs  of 
it. 

The 


Serm.  XXVI.      Jujtice,  Purity,  &c.  57 

The  firjl  which  I  mention'd  is  Covetoufnefs9  a  vi- 
cious Weed  that  grows  in  corrupt  Nature,  and  is 
fruitful  of  a  thoufand  unrighteous  Actions. 

I  proceed  now  to  the  fecond,  that  is  Pride.  When 
a  Perfon  fets  too  high  a  Value  upon  himfelf,  and  ag- 
grandizes himfelf  in  his  own  Efteem,  he  is  ready  to 
imagine  that  all  things  are  due  to  him,  and  there's 
very  little  left  to  become  due  to  his  Neighbour.  The 
■proud)  as  well  as  the  covetous  Man,  is  full  of  Self, 
and  he  forgets  the  Command  of  Love  to  his  Neigh- 
bour :  He  treats  him  as  if  he  was  not  made  of  the 
fame  Clay,  and  lives  as  though  he  were  obliged  to 
no  Duty  to  his  Fellow-Creatures.  This  is  evident 
in  a  Variety  of  Inftances. 

It  is  Pride  that  forbids  us  to  give  due  Rcfpetl  to  thofe 
fhat  are  above  us  in  the  Family,  in  the  Churchy  or  in 
the  Civil  State :  And  inftead  of  paying  the  Honours 
that  are  due  to  Superiors,  we  are  tempted  to  treat 
them  with  Infolence  and  Scorn.  Many  a  Father, 
in  our  degenerate  Age,  has  found  this  unhappy  Ef- 
fect of  raifing  his  Children  too  foon  and  too  high: 
And  the  Mother  has  feen  her  Sin,  and  felt  it  in  her 
Punifhment,  when  fhe  has  cockered  up  her  young 
Off-fpring  in  Pride,  and  thereby  ^taught  them  to 
break  the  Rules  of  Juftice,  to  flight  all  her  Authority, 
and  make  a  Scoff  of  that  Pre-eminence  which  God 
and  Nature  have  given  her. 

The  proud  Man  is  ready  to  fay  in  his  Heart,  "  All 
"  that  are  around  me  ought  to  pay  me  Refpect,  and 
"  do  me  Juftice?"  while  he  is  regardlefs  of  the  Re- 
fpect due  to  others,  fi  Let  them  carry  it  towards 
46  me  as  they  ought,  and  Pll  carry  it  toward  them  as 
"  Ipleafe." 

It  is  Pride  that  inclines  us  to  throw  a  Blot  here  and 
there  upon  the  good  Name  of  our  Neighbour,  and  to  ble- 
mijh  his  Reputation,  left  he  mould  out-fhine  us.  When 
fome  honourable  mention  is  made  of  another  Perfon 
in  our  Company,  efpecially  if  it  be  one  of  our  own 
Sex,  our  own  Rank  or  Degree  in  the  World,  do  we 

not 


58  Chrijlian  Morality,  viz.  .     Vol.  II. 

not  feel  fomething  riling  within  us  to  leflen  their 
Honour,  and  to  ftain  their  Character  ?  It  is  through 
this  Vanity  and  Ambition  of  Mind,    that  we  are 
tempted  to  defame  and  reproach  our  Neighbour,  and 
to  rob  him  of  his  juft  Honour  among  Men,  and  we 
endeavour  to  build  our  own  Fame  and  Credit  upon 
the  Ruin  of  his.     But  it  is  a  fandy,  or  rather  an  im- 
pious Foundation  ;  and  the  Fame  that  is  built  upon 
fiich  Ground  will  never  (land.     Pride  inclines  us  to 
affume  more  Refpecl  than  is  due  to  our  felves,  and 
to  take  it  away  from  our  Neighbour,    even  as  Cove- 
ioufnejs  tempts  us  to  take  more  Money  to  our  felves 
than  is  due,  and  to  deprive  our  Neighbour  of  it.   Thus 
both  of  them  are  oppofite  to  the  {acred  Rule  of  Ju- 
jlice  ;  one  to  that  Juftice  which  we  owe  to  our  Neigh- 
tour's  Eftate,  and  the  other  to  his  good  Name. 

But  the  evil  Influence  of  Pride  fpreads  farther  alfo  ; 
for  it  teaches  us  to  praftife  Unrighteoufnefs  in  Matters 
qf  Property :    It  inftrufts  us  in  the  Methods  of  Oppref- 
fion,  and  infpires  us  with  a  wicked  Courage  to  prac- 
Ctfe  it  i  Pfal.  Ixxiii.  6,  7,  8.     When  Pride  compajfes 
Men  about  as  a  Chain,  and  they  wear  it  as  a  golden 
Ornament,    then  Violence  covers  them  as  a  Garment ; 
and  though  their  Eyes  Jland  out  with  Fatnefs,   and  they 
have  more  than  Heart  could  w'tfh,  yet  they  are  corrupt, 
and  /peak  wickedly  concerning  Oppreffion.     They  gripe 
thofe  that  are  poor,    becaufe  they  themfelves  are 
mighty.     They  refufe  to  pay  the  juft  Demands  of 
their  Neighbours,    they  fpeak  loftily ,    and  ftand  it  out 
with  them  againft  all  Right  and  Juftice,    becaufe 
they  are  great  in  the  World.     It  is  the  Rule  of  Juftice 
to  change  Places  with  our  humble  Neighbour,  and 
afk  our  felves,  What  we  mould  think  due  to  us,  if 
we  were  in  his  Place  ?    Or  at  leaft  we  fhould  fet  our 
felves  and  our  Neighbour  upon  the  Level,  and  con- 
fider  what  is  juft  and  right  on  both  Sides.    But  the 
Heart  of  Pride  cannot  bear  fuch  a  Rule,  it  exalts  it 
felf  far  above  the  Level  of  Mankind,    and  practifes 
toward  thofe  that  are  around  it  with  a  fuperior  In- 

folence 


Serm.  XXVI.     Juftice,  Purity,  fee;  59 

folence  and  Injuftice.  Cur  fed  Pride,  the  Firft-born 
of  Hell !  Tt  feized  our  firft  Parents,  and  tempted 
them  to  aim  at  Godhead,  to  praftife  Injury  to  God 
himfelf,  and  affume  a  Right  to  the  Fruit  of  the  for- 
bidden Tree  !  Vile  Iniquity,  that  hath  tainted  all  the 
Seed  of  Adam1-  It  is  a  haughty  Poifon  that  was  in- 
fufed  into  our  Veins  with  the  firft  Sin  ;  and  where 
lhall  we  find  the  Son  or  Daughter  of  Eve  that  is  not 
infected  with  it  ?  Bleffed  be  the  Grace  of  God, 
wherefoever  its  Dominion  is  broken,  fo  that  it  does 
not  break  out  into  all  the  Works  of  Unrighteouf- 
nefs? 

The  third  Spring  of ' Injuftice  among  Men  is  Prof  ufenefs 
and  Luxury.  "When  Perfons  affect  to  live  in  a  man- 
ner above  what  their  Circumftances  will  afford,  they 
are  tempted  to  intrench  upon  the  Property  of  their 
Neighbour,  either  by  Cheating,  or  by  Violence. 

It  is  the  Language  of  Luxury,    "  I  muft  indulge 
"  my  Appetite,  my  Table  muft  be  furnifhed  with  a 
♦«  coftly  Variety,   and  I  muft  eat  and  drink  with 
*'  Elegance,  (as  is  the  modifh  Phrafe.J    I  muft  treat 
*'  my  Friends,  when  they  vifit  me,  with  faifhionable 
"  Entertainments  ;  I  muft  keep  fine  Company,  and 
*«  make  a  Figure  in  the  World  •,    I  muft  appear  in 
"  fuch  an  Equipage  as  my  Neighbour  allows  him- 
««  felf,  though  he  be  ten  times  richer  than  I  am.     I 
"  muft  have  many  Changes  of  Raiment,  for  it  is  a 
<c  mean  and  vulgar  thing  to  appear  too  often  in  the 
"  fame  Drefs :   My  Houfe  muft  be  furnifhed  after 
«'  the  Mode,  and  I  muft  fhine  at  Home  and  Abroad 
<c  in  Silks  or  in  Silver  ;  for  I  can't  bear  the  Though: 
«'  that  fuch  or  fuch  a  one  fhould  outfhine  and  over- 
"  top  me."     Then  the  Patrimony  is  fold  or  mort- 
gaged to  raife  prefent  Supplies,    and  the  rich  Food 
and  Clothing,  and  luxurious  Expences  of  a  Twelve- 
month, devour  and  fwallow  up  feven  Years  Income, 
or  the  Gain  of  half  their  Lives. 

What  remains  then,  when  their  own  Subftance  is 
not  fufficient  to  fupply  their  Vanity,    but  that  they 

make 


6o  Chrijlian  Morality,  viz.        Vol.  II. 

make  an  Inroad  upon  the  Property  of  their  Neigh- 
bour ?  They  run  deep  into  Debt  with  the  Artificer 
and  Trader,  and  they  never  concern  themfelves  how 
to  make  Payment.  The  Workman  has  built  th'em 
Palaces,  inftead  of  fuch  common  Dwellings  as  their 
Char  after  requires,  and  the  Artificers  of  various 
kinds  have  furnifhed  out  their  Bravery  of  Apparel 
or  Equipage  :  But  the  unhappy  Creditors  are  ready 
to  ftarve  in  tattered  Raiment,  through  the  Oppref- 
fion  and  Injuftice  of  their  luxurious  Neighbour.  And 
when  they  make  a  modeft  Demand  of  what  is  due 
to  them,  they  meet  with  nothing  but  a  Frown  or  a 
Jeft,  and  the  reproachful  Names  of  faucy  and  imper- 
tinent. But  Woe  to  him  that  covets  an  evil  Covetoufnefs 
to  his  Houfe,  that  he  may  fet  his JN eft  on  high  ;  for  the 
Stone  Jhall  cry  out  of  the  Wall  againft  theOpprefibr  : 
'the  Beam  out  of  the  Timber  jhall  anfwer  it,  and  (hall 
bear  Witncfs  againft  Unrighteoufnefs  *,  Hab.  ii.  9. 

This  is  the  crying  Guilt  of  many,  and  very  com- 
monly pra&ifed  in  this  City,  in  greater  or  in  lefs 
Degrees  ;  but  perhaps  the  profufe  Wretch  purfues 
a  bolder  Courfe  of  Injuftice,  and  betakes  himfelf  to 
Robbery  and  Plunder :  He  lies  at  watch  on  the  High- 
ways, he  feizes  and  afiaults  the  innocent  Traveller, 
and  deprives  him  of  his  Wealth  and  every  thing  va- 
luable, in  order  to  fupport  his  own  wild  and  extra- 
vagant Expences.  Luxury  muft  be  fed,  though  Ju- 
Jllce  be  flarved  ;  and  Luxury  muft  be  clothed,  iho' 
Juftice  go  naked. 

My  Hearers  perhaps  will  think  themfelves  uncon- 
erned  in  all  this  Story,  and  take  no  Share  of  the 
Conviction  to  themfelves,  nor  do  I  know  any  of 
ihem  to  whom  half  this  Charge  belongs.  But  let  it 
be  confidered,  that  Men  don't  ufually  rife  to  this 
Degree  of  Madnefs  all  at  once.  Unrighteoufnefs  has 
feveral  Steps  and  Stages  in  its  Race  ;  if  we  indulge 
our  Appetites,  and  fpread  our  Tables,  or  form  our 
Apparel  or  our  Furniture  but  a  little  beyond  our  In- 
come,   if  we  once  begin  to  admit  fuch  a  manner  of 

Life 


Serm.  XXVI.        Jujlice,  Purity,  &c.  6 1 

Life  and  Expence  as  exceeds  our  Eftate,  in  order  to 
pleafe  our  own  fenfual  or  vain  Inclinations,  or  to  vie 
with  our  Neighbours,  we  expofe  our  felves  to  moll 
evident  Temptations  of  Injuftice,  and  lead  our  Souls 
into  finful  Snares.  "  We  can't  live  frugal  as  our  Fa- 
"  thers  did  :  The  Fafhion  is  altered,  and  we  muft 
««  follow  it,  whethef  the  Purfe  can  bear  it  or  no". 

Hence  a  rife  the  impetuous  De fires  of  hafty  and  ex- 
travagant Gains  by  Gaming,  in  order  to  recover  what 
is  loft  by  Luxury.  Men  venture  largely  upon  the 
Turn  of  a  Dye,  and  defraud  their  honeft  Creditors  of 
their  Bread  and  Life,  to  pay  (what  they  call  in  their 
Cant)  the  Debts  of  Honour.  A  wanton  fort  of  Ju- 
ftice  and  illegal  Equity  ! 

'Tis  this  luxurious  Fafhion  of  Life  that  hath  filled 
our  Land  with  the  Itch  of  Gaming  ;  and  if  the  Turn 
of  a  Wheel  can  intitle  them  to  Thoufands,  they  de- 
fpife  the  flow  and  tedious  Ways  of  fupplying  their 
Wants  by  Labour,  Bufinefs,  or  Traffick.  Thus 
honeft  Tnduftry  is  difcouraged,  and  Trade,  which  is 
the  political  Life  of  our  Nation,  lies  groaning  and 
expiring. 

Hence  proceeds  the  wicked  Cuftom  of  breaking 
Promifes  to  thofe  whom  we  deal  with,  and  long  De- 
lays of  Payment,  till  we  imagine  the  Debt  is  can- 
celled, by  being  almoft  forgotten.  A  vain  and  cri- 
minal Imagination  !  As  though  the  daily  Increafe 
of  Interest,  and  the  Patience  of  the  Creditor,  could 
make  the  Principal  ceafe  to  be  due  !  As  though 
Time9  and  unjufi  Delay,  could  pay  Debts  without 
Money. 

Hence  flows  the  unrighteous  Praclice  of  borrowing 
'  without  any  Defign  to  pay,  which  is  grofs  and  fhameful 
Iniquity  :  I  would  hope  none  of  the  Profeflbrs  of  Re- 
ligion have  fo  far  abandoned  all  Senfe  of  Righteoui- 
nefs.  Yet  there  are  too  many,  who,  when  once 
they  have  borrowed,  grow  fo  carelefs  and  negligent 
of  Payment,  that  it  brings  a  Difgrace  upon  their 
Profeffion,   and  a  Bloc  upon  their  Chara&er.    Pro 

fuf 

e 


ti  Chrijlian  Morality  y  viZi        Vol.  II, 

fufe  and  thoughtlefs  Sinners,  who  run  in  debt  to  e- 
very  one  that  will  truft  them  for  the  daily  Conve- 
niences of  Life  !  Though  they  have  no  reafonable 
Profpect  of  paying,  yet  they  afk  their  Neighbour 
to  lend,  with  a  free  and  courageous  Countenance, 
and  put  a  bold  Face  upon  their  venturous  Iniquity, 
being  too  proud  to  let  their  Poverty  be  known.  But 
the  God  of  Juftice  beholds  the  Crime,  and  writes 
their  Names  down  in  his  Book  among  the  Unrighteous, 
Pfal.  xxxvii.  21.  The  Wicked  borrowetb,  and  payelb 
not  again. 

Hence  it  comes  to  pafs  that  there  are  fo  many 
Bankrupts  in  our  Days,    even  among  the  Profeffors  of 
Uriel:  Religion  :  A  fbameful  and  an  ungodly  Practice, 
if  it  arife  from  Luxury  and  Profufenefs,    or  from  a 
carelefs  Neglect  ol   their  proper  Affairs  !     It  was 
thought  fufficient,    in  the  Days  of  our  Fathers,  to 
deferve  an  Expulfion  from  the  Church  ofCbrift,    un- 
lefs  they  could  evidently  make  it  appear,    that  it  was 
meerly  by  the  unforeseen  and  frowning  Providences 
of  God,  they  were  reduced  to  this  Extremity.    There 
is  many  a  Man  hath  groan'd  away  his  latter  Years 
in  Poverty,  and  perhaps  in  a  cold  Prifon,  and  in  moft 
forlorn  Circumftances  of  Life,  by  means  of  the  Pro- 
fufenefs of  his  Youth  :    And  he  hath  been  taught  to 
read  the  Guilt  of  bis  Luxury  and  Injujlice  in  a  long  and 
painful  Leffon. 

But  a  profitfe  and  fenfual  Humour  is  not  only  the 
Spring  of  Unrighteoufnefs  among  Perfons  of  better 
Rank  and  Circumftance  in  the  World,  but  it  tempts 
Servants  alfo  to  be  unjujl  to  their  Mafters :  They  will 
now  and  then  provide  a  Treat  for  themfelves  and  their 
Friends  ;  they  muft  eat  nicely,  and  drink  toexcefs; 
And  thus  they  wafte  their  Mailer's  Subftance.  They 
muft  keep  good  Company  in  the  World,  and  now 
and  then  fpend  a  licentious  Hour  or  two,  while  their 
juft  and  reafonable  Service  at  home  is  neglected  •,  and 
perhaps  the  Purfe  of  the  Mafter  muft  pay  for  all. 

1  Under 


Serm.  XXVI.      Jujlice,  Purity,  &c.  63 

Under  the  fame  Head  I  may  bring  a  Charge  of 
Injuftice  againft  the  carelefs  and  wajleful  Servant,  who 
perfuades  himfelf  that  his  Matter  is  rich  enough,  and 
therefore  he  is  not  falicitous  to  buy  or  fell,  or  ma- 
nage any  Affairs  for  him  to  the  beft  Advantage. 
He  permits  the  Goods  of  his  Matter  to  be  wafted  or 
embezzled,  he  grows  liberal  and  generous  at  his 
Matter's  coft,  and  has  no  Thought  of  the  golden 
Rule  of  our  Saviour,  to  manage  his  Matter's  Con- 
cerns with  the  fame  Frugality  and  ConducT,  as  he 
would  expect  a  Servant  mould  do  for  him.  But  'tis 
time  1  proceed  to  the  next  Particular. 

The  fourth  Occafion  of  Injuftice  is  Sloth  and  Idleness. 
For  the  Jlothfui  Man  is  a  Brother  to  him  that  is  a  great 
Wafter  ;  Prov.  xviij.  9. 

Wholbever  wants  the  NecelTaries,  or  the  Conve- 
niencies  of  Life,  is  bound  to  obtain  them  by  Labour 
and  Diligence,  if  he  is  not  poflefTed  of  them  by  any 
other  Methods  of  favourable  Providence.  In  the 
Sweat  of  thy  Brows  /halt  thou  eat  thy  Bread,  was  the 
Command  given  to  Adam,  when  he  was  turned  out 
of  Paradife,  and  forfeited  his  Property  in  the  Fruits 
of  Eden,  But  when  once  a  Perfon  gets  an'Averfion 
to  Bufinefs,  when  he  finds  a  Pleafure  in  Santering 
and  Trifles,  and  indulges  Idlenefs  and  a  lazy  Life  j 
then  he  is  tempted  to  feek  the  Supports  and  Com- 
forts of  Nature  by  fome  Practices  of  Unrighteouf- 
nefs.  The  Jlothfui  Man  will  be  clothed  with  Rags,  un- 
hk  he  procure  better  Clothing  by  Fraud  or  Violence. 
Prov.  xxiii.  21. 

Hence  it  is  that  Perfons  learn  the  Art  of  Stealing, 
and  poffefs  themfelves  of  the  Goods  or  the  Money  of 
their  Neighbour  by  Thievery.  They  mark  out  the 
Houfes  in  the  Day,  and  break  them  up  at  Mid- 
night for  Plunder.  They  remove  the  antient  hand- 
marks,  to  enlarge  their  own  Borders  j  They  violently 
take  away  Flocks,  and  feed  upon  them.  They  go  forth  to 
their  unrighteous  Work  in  the  Morning,  and  rife  be- 
times for  a  Prey.     They  reap  down  the  Corn  in  their 

Neigh- 


64  Chriftiait  Morality,  viz.        Vol*  II. 

Neighbour's  Field,  and  the  Wicked  gather  the  Vintage. 
They  caufe  the  Naked  to  lodge  without  Clothing,  and  take 
away  the  Sheaf  from  the  Hungry.  Thefe  are  they  that 
rebel  againfl  the  Light,  they  abide  not  in  the  Paths 
thereof.  Though  God  does  not  lay  Folly  to  them,  nor 
punifh  their  Crimes  by  his  immediate  Judgments, 

yet  his  Eyes  are  upon  their  Ways  ;  Job  xxiv.  2 23. 

And  many  times  his  Providence  brings  their  Crimes 
to  light,  and  they  are  punifhed  for  their  Iniquity  by 
the  Sentence  of  the  Judge.  O  what  a  Shame  and 
Scandal  is  it,  that  in  a  Nation  profefling  Chrijlianity, 
there  mould  be  fuch  Multitudes  trained  up  to  the  pil- 
fering Trade,  and  educated  for  Infamy,  for  Tranf- 
portation,  and  the  Gibbet ! 

There  are  others,  whofe  Hands  refufe  to  labouf, 
and  whofe  Temper  of  Mind  delights  in  Idlenefs,  but 
they  venture  not  upon  thefe  bolder  Crimes  *,  they 
learn  other  unrighteous  Arts  of  Cheating  and  Falfhood, 
and  fall  into  the  fame  evil  Practices,  which  I  have 
jufl  before  defcribed  under  the  Head  of  Luxury.  But 
when  Luxury,  Pride,  and  Sloth  join  their  Forces  to- 
gether, the  Temptation  to  Injujlice  becomes  exceed- 
ing flrong,  and  there  are  few  who  have  Power  to 
refill  it. 

Such  was  the  unjufi  Steward,  whom  our  bleffed  Sa- 
viour reprefents  in  a  Parable,  procuring  himfelf  a 
way  of  living  by  cheating  his  Lord.  Luke  xvi.  1,  2, 
3,  4.  He  had  wajledhis  Mailer's  Goods,  and  he  was 
to  be  cafhier'd  from  his  Service.  fVhat  fhall  I  do, 
faid  he,  I  have  not  been  u fed  to  work,  1  cannot  dig  ; 
there's  the  Sloth  of  the  Man  :  He  had  lived  well  in 
his  Stewardlhip,  and  was  grown  proud,  To  beg  I  am 
afhamed.  Well,  I  can  purloin  no  more  of  my  Lord's 
Ellate  for  my  felf,  but  I  can  do  it  for  his  Debtors ; 
I  will  cheat  him  in  his  Accounts,  and  make  ail  his 
Debtors  my  Friends,  by  cancelling  a  good  Part  of 
their  Obligations,  and  then  I  fhall  get  a  Livelihood 
amongfl  them.  O  that  all  fuch  Practices  had  been 
found  no  where  but  in  Parables  / 

Some 


Serm.  XXVI.       Jujtice,  Purity,  &c.  6- 

Some  that  have  been  reduced  to  Poverty  by  Idle- 
nefs,  and  have  borrowed  boldly  what  they  could  ne- 
ver pay,  yet  wipe  their  Mouths,  and  think  themfelves 
innocent  and  righteous,  becaufe  they  have  not  a  Suf- 
ficiency to  make  Payment  :  Whereas,  in  truth,  'tis 
their  own  Sloth  that  makes  them  poor,  and  keeps 
them  fo.  Some  of  thefe  idle  Creatures  wafte  their 
Days  in  Drowzinefs  and  Inactivity.  A  little  more 
Sleeps  a  little  more  Slumber  ;  fo  Poverty  comes  upon 
them  like  an  armed  Man  without  reiiflance.  Others 
are  a  little  more  fprightly,  and  they  fpend  their 
Hours  in  an  inquifitive  Impertinence,  in  publick 
News  and  private  Slander,  in  fearching  and  tattling 
of  the  Affairs  of  other  Perfons  and  their  Families, 
while  they  eat,  and  drink,  and  live  upon  the  Labour 
of  the  Diligent,  and  unjuftly  ferve  themfelves  out  of 
the  Indultry  of  their  Neighbour.  So  the  worthlefs 
Drone  waftes  the  Summer's  Day  in  buzzing  and  tri- 
fling, he  gads  abroad,  and  wanders  with  idle  Flight ; 
then  he  returns,  and  feeds  upon  the  Honey  thac  the 
Bee  has  gathered,  and  abufes  the  Induftry  of  a  better 
Animal. 

St.  Paul  takes  notice  of  this  fort  of  People  at  T'hef- 
falonica,  who  called  themfelves  Chriflians,  and  re- 
proves them  with  juft  Severity  ;  We  hear  there  are 
fome  which  walk  among  you  disorderly,  working  not  at  all, 
but  are  Bufy-bodies.  Now  them  that  are  juch,  we  com- 
mand and  exhort  by  our  Lord  Jefus  Chrift,  that  with 
£>iiietnefs  they  work,  and  eat  their  own  Bread :  For  even 
when  we  were  with  you,  this  we  commanded  you,  that  if 
any  would  not  work,  neither  Jhould  he  eat ;  2  Theft, 
iii.  10,  &V.  And  in  his  Letter  to  the  Ephefians,  he 
exhorts  the  Thief  to  Diligence.  Let  him  that  ft ole% 
Jieal  no  more,  but  rather  let  him  labour,  working  with 
his  Hands  the  Thing  which  is  good  •,  and  that  not  only 
fcr  his  own  Support,  but  that  he  may  have  to  give  to 
him  that  needeth,  Ephef.  iv.  28.  How  little  do  thofe 
Chriftians  read  their  Bibles!  Or  how  little  do  they 
mind  what  the  great  Apoftle  tells  them  !  They  pro- 

Vol.  II,  F  fefs 


66  Chriftian  Morality  viz.        Vol.  II. 

fefs  they  were  never  brought  up- to  work,  and  give 
that  Anfwer  roundly  as  a  fufficient  Excufe  for  Idle- 
fiefs:  And  therefore  when  they  become  poor  and  ne- 
ceflitous,  they  chink  it  the  Duty  of  others  to  main- 
tain thern^  without  ftre.tching  out  their  own  Hand 
for  any  thing  but  to  beg  and  receive.  They  will  ap- 
ply themfelves  to  no  Employment,  though  they  are 
cold  their  Duty  continually  :  Their  Pride,  Indolence, 
and  Sloth  wich-hold  them  from  Labour,  though  they 
are  called  to  it  daily  in  the  loudeft  Language  in 
which  God  now-a-days  fpeaks  to  his  Creatures  ; 
and  that  is  the  Voice  of  Reajon,  of  Scripture,  and  of 
Providence. 

But  there  is  another  fort  of  Sloth  and  Idlenefs,  that 
leads  on  to  the  Practice  of  Injuftice  too,  and  that  is 
when  Men  are  bufy  in  their  Trades,  and  the  Affairs 
of  Life,  but  feldovi  look  into  their  Accounts,  ox  perhaps 
hep  none  at  all :  And  thus  they  live  upon  thefpend, 
and  are  utterly  ignorant  whether  their  Income  will 
fupport  it.  They  eat  and  drink  with  daily  Chear- 
fulnefs,  and  fleep  found  upon  their  Pillow,  while  they 
know  not  whether  their  Food  and  Raiment,  and  even 
the  Bed  they  reft  on,  be  their  own  or  no.  Perhaps 
they  have  let  their  Accounts  run  long  behind,  they 
are  a  little  jealous  of  their  Circumftances,  and  then  it 
is  an  unpleafant  and  tedious  Tafk  to  take  a  thorough 
Review  of  them.  By  this  means  they  run  on  ven- 
turing and  heedlefs,  till  Juftice  overtakes  them,  and 
Ruin  feizes  them  at  once.  Then  they  fee  what  a 
fhameful  and  cruel  Inroad  they  have  made  upon  their 
Neighbour's  Property  :  They  find  then  that  they 
have  fed  and  clothed  themfelves  and  their  Houfhold 
out  of  their  Neighbour's  Eftate.  What  mail  I  fay 
to  Perfons  of  this  Character  ?  Their  Souls  are  gene- 
rally harden'd  on  all  Sides  againfl  Conviction,  and  it 
is  with  much  Difficulty  they  are  ever  brought  to  con- 
fefs  their  own  Folly,  their  Sloth  and  Unrighteoufnefs. 
Afkthyfelf,  O  Man,  O  Woman,  afk  thy  felfthis 
ihort  and  folemn  Queftion,  Am  I  willing  my  Neighbour 
"  2  fljould 


Serm.  XXVI.     Jujiice,  Purity,  &c.  67 

Jhould  deal  thus  with  me,  and  fpend  my  Subjtance  for  f&s 
daily  Support  ? 

Here  lee  it  be  obferv'd,  that  I  would  always  ex- 
cept from  this  Accufation  fuch  as  are  meer  Children* 
.and  cannot  work,  or  fuch  as  are  aged  and  paft  all 
Ability  of  Labour,  fuch  as  are  weak  and  fick>  and 
rendred  thereby  utterly  uncapable  of  working,  and 
fuch  as  feek  work  with  honefl  Diligence,  and  would  be 
glad  to  be  employ'd  in  any  thing  they  can  do,  if 
they  could  find  others  ro  employ  them.  Some  of 
thefe  indigent  and  necefiitous  Perfons  are  in  every 
City,  and  they  feem  to  be  marked  out  by  Providence 
as  the  proper.  Objects  of  Companion  and  Bounty,  and 
are  not  to  be  blended  with  the  jlothful  and  idle  Crea- 
tures in  the  general  Charge  of  Unrighteoufnefs. 

Fifthly,  The  next  Spring  of  Injustice  is  Malice  and 
Envy.  This  is  the  vileft  of  all,  and  the  moft  like 
the  Devil ;  for  it  contrives  Miichief,  and  brings  In- 
jury upon  others,  without  fcek'ng  Gain  and  Advan- 
tage to  Self. :.  This  is  a  vile  Iniquity,  and  has  a  great 
deal  of  the  Spirit  of  Cruelty  and  of  Hell  in  it,  where 
Ill-nature  and  Spite  reign  and  triumph. 

Though  Envy  and  Malice  awaken  and  excite  the 
Sinner  to  Acts  of  Unrighteoufnefs  and  Violence, 
and  tempt  us  to  rob  our  Neighbour  of  what  is  his 
.Due  ;  yet  thefe  vicious  Principles  aim  more  frequent- 
ly to  difturb  the  Peace,  or  Health  and  good  Name  of 
our  Neighbour,  than  to  injure  his  Eftate.  It  is 
Wrath  and  Hatred  that  boils  up  the  Blood  into  Fury 
and  Revenge,  and  moves  us  to  finite  our  Neighbour 
with  the  Fiji  of  Wickcdnefs  ;  nor  is  the  guilty  Paflion 
allay'd  till  it  has  pradtifed  Mifchief  to  his  Body,  or 
his  Reputation,  or  his  Family,  or  tofomething  that 
belongs  to  him.  Hence  proceed  Murders  and  Death, 
and  all  the  Train  of  Evils  and  Injuries  of  the  cruel  and 
bloody  kind.  It  was  from  this  Principle  that  Cain 
flew  Abel  his  Brother,  that  the  Sons  of  Jacob  fold  Jo- 
feph  into  Slavery  :  It  was  from  this  Principle  that 
Sanballat  andMrah  join'd  their  Rage  and  their  Coun- 

F  2  fels 


68  Chrifti'an  Morality,  viz.  Vol. II. 

fiels  againft  the  Jews,  that  they  might  hinder  the  re- 
building of  Jerufalem,  and  endeavour  to  deftroy  the 
Builders,  and  throw  down  the  Work  ;  Nehemiab 
ii.   10. 

I  hope  there  are  no  Examples  of  this  flagrant  In- 
jujlice  to  be  found  among  us  who  profefs  Piety.    But 
are  there  none  of  us  guilty  of  fome  lefler  Injuries  ri- 
ling from  the  fame  Principle  ?     Are  there  none  of  us 
that  indulge  our  Tongues  to  backbite  and  (lander,  to 
make  our  Neighbours  look  odious,  or  to  make  our 
felves  eafy  or  merry  ?    This  is  to  play  the  Madman, 
who  cafts  abroad  Fire-brands,  Arrows,  and  Death,  and 
fays,  Am  I  not  in  /port  ?  Prov.  xxvi.  iS.    Are  there 
none  of  us  that  delight  to  teize,  and  vex,  and  torture 
our  Neighbour  by  difagreeable  Speeches  and  fly  Re- 
proach ?    Do  we  never  envy  and  provoke  one  another, 
contrary  to  the  Apoftle's  exprefs  Prohibition?  Gal. 
v.  26.     Do  we  not  take  pleafure  to  repeat  the  Things 
that  make  each  other  uneafy,  in  order  to  vent  the 
Gall  within  us,    and  fcatter   the  Venom  upon  our 
Neighbour's  good  Name  ?    This  is  Malice  and  Un- 
righteoufnefs  together  •,    a  complicated  Crime,  which 
one  would  think  fhould  be  abhorred  by  every  Chri- 
ftian,  if  one  did  not  frequently  fee  and  feel  the  Pra- 
ctice of  it  among  the   Profeffbrs  of  the  Name  of 
Chrift.    I  might  well  compare  fuch  Creatures  to  a 
Wafp  or  a  Hornet,  who  firft  teize  and  difquiet  us  with 
their  endlefs  Humming,    and  e'er  we  can  get  rid  of 
them,  they  fix  their  painful  Sting  in  our  Flefh  ;  tho* 
neither  the  Pain  nor  the  teizing  Vexation  they  give 
us,  can  procure  any  Conveniency  to  thofe  peevifh  In- 
fects, thofe  noify  Animals  of  a  little  angry  Soul. 

If  we  are  Poor,  this  evil  Humour  tempts  us  to 
envy  the  Riches  of  our  Neighbour,  and  we  magnify 
and  exalt  them  beyond  the  Truth,  that  we  may  give 
fome  Colour  to  our  fplenetick  and  uneafy  Carriage. 
If  we  are  afflicted,  or  in  Pain,  we  envy  the  Welfare 
and  the  Eafe  of  others,  we  enlarge  our  Paraphrafes 
upon  their  Bleflings,  and  blacken  their  Character, 

that 


Serm.  XXVI.        Jujlice,  Purity^  &c.  69 

that  they  may  appear  unworthy  of  fuch  Favours, 
and  worthy  of  our  Indignation  and  Envy.  "  When 
"  fhall  the  Time  come,  O  Lord  Jefus,  thou  King  of 
"  Rigbteoufnefs,  and  King  of  Peace,  when  fhall  that 
"  Day  appear,  that  Ephraim  fhall  not  envy  Judab, 
"  nor  Judah  moleft  Ephraim  ?  When  fhall  it  be  that 
"  no  ravenous  Beaft  fhall  come  a-near  Zion,  and  there 
"  fhall  be  nothing  to  hurt  or  dejiroy  in  all  thy  holy  Moun- 
"  tain  ?  " 

The  laft  Spring  of  Injujlice  that  I  fhall  mention,  is 
Unbelief,  and  Diflruft  of  the  Providence  of  God.  When 
Perfons  are  in  low  Circumftances,  they  are  fome- 
times  hurried  by  the  Power  of  this  Temptation  to 
ufe  nVui  Means  in  order  to  obtain  what  they  want, 
or  ic  kali:  what  they  fancy  they  want  for  the  com- 
frrtablr  Support  of  Life.  The  Word  of  God  has 
many  engaging  Promifes  in  it,  to  thofe  who  are  di- 
ligent in  their  Duty  :  Though  the  Soul  of  the  Sluggard 
defrethy  anil  hath  nothing,  yet  the  Soul  of  the  Diligent 
/hall  be  made  fat,  Prov.  xui.  4.  It  is  the  Hand  of  a 
dilige.it  Man  that  maketh  rich,  for  it  has  the  Blefllng  of 
the  Lord  upon  it.  God  can  increafe  the  Handful  of 
Meal  in  the  Barrel,  and  lengthen  out  the  Stream  of 
Oil  from  the  little  Cruife,  thac  the  Debts  of  the  Widow 
may  be  paid  thereby,  and  her  Family  find  Provifion, 
1  Kings  xv ii.  And  even  fince  the  Days  of  Miracles 
have  ceas'd,  there  are  many  Cbrijiians  who  have 
liv'd  by  Faith,  and  have  found  Wonders  of  Support, 
not  much  inferior  to  this  antient  Miracle, 

But  thofe  who  know  not  the  way  of  living  by  Faith, 
are  too  ready  to  indulge  themfelves  in  fome  little 
pilfering  or  cheating  Methods  to  procure  a  Subfi- 
flence.  Thus  Unbelief  has  a  plain  Tendency  loUn- 
rigbteoufnefs,  but  he  that  believetb  fhall  not  make  hajle, 
Ifa.  xxviii.  16.  He  that  believes  the  Care  of  God 
toward  his  own  People,  and  puts  his  Truft  in  his 
Redeemer,  who  is  Lord  of  all  Things,  he  that  lives 
upon  the  Covenant  of  God  daily,  he  fhall  not  make 
hajle  to  make  himfelf  rich,  or  to  pofiefs  himfelf  of 

F  3  the 


jo-  Chvifti an  Morality,  y\z.        Vol.  II. 

the  Comforts  of  Life  by  any  Methods  oflnjuftice  ; 
his  Faith  and  Diligence  mall  be  rewarded  at  leaft 
with  dally  Bread. 

And  now  having  firiirtied  this  Subject  I  muft  beg 
pardon  of  my  Reader  for  infilling  fo  largely  on 
thofe  two  Virtues,  Jujlice  and  'Truth,  in  my  Text. 
But  they  are  of  fo  divine  a  Neceflity  to  make  up 
the  Character  of  a  Chriftian,  they  are  of  fb  valu- 
able Importance  to  the  Glory  of  the  Gofpel,  and  fa 
ihameful  an  Inroad  has  been  made  upon  them  in  va- 
rious Inftances  in  our  degenerate  Age,  that  I  was 
willing  to  attempt  fomething  to  retrieve  this  Part  of 
Godlinefs :  And  O  may  the  convincing  and  fancti- 
fying  Spirit  of  God  attend  it  with  his  facred  Influ- 
ences, that  thofe  who  are  call'd  by  the  facred  Name 
of  Chriftian,  may  never  bring  a  Blemifh  upon  it  by 
deferving  the  Characters  of  Falfe  and  Unjutf! 


3 ,  ,, ; 


*£he 


Serm.  XXVI.     Jujiice,  Temper  ance^  &c.       71 


The  fecond    Tart    of  the   Twenty    Sixth 

SERMON. 


THE  next  Virtue  mentioned  in  my  Text,  is 
Purity  ;  Whatjoever  Things  are  pure,  think  on 
theje  Things. 

The  Senfe  of  this  Word  **JV«  in  the  Greek  is  extend- 
ed fo  far  by  fome  Criticks,  as  to  include  Temperance 
in  eating  and  drinking,  as  well  as  Chafiity  and  Modefty 
in  all  our  Words  and  Behaviour  *,  and  thus  it  fignifies 
almoft  the  fame  with  Sobriety,  and  implies  a  Rejtraint 
upon  all  the  excej/ive  and  irregular  Appetites  that  human 
Nature  is  fubjecl  to. 

Under  thefe  two  Heads  I  (hall  treat  of  Purity  brief- 
ly, and  fhew  under  each  of  them  how  the  Light  of 
Nature,  and  how  the  Gojpel  of  Chris!  requires  the 
Practice  of  it. 

I.  Temperance  in  eating  and  drinking  may  be  included 
in  this  Command  of  Purity,  for  we  can  hardly  iup- 
poie  the  Apoftle  omitted  fo  neceflary  a  Virtue,  and 
it  is  not  directly  mentioned  at  all,  if  it  be  not  im- 
plied here.  aTis  not  beneath  the  Doctrine  of  Chri- 
(tianity  to  condefcend  to  give  Rules  about  the  moft 
common  Affairs  of  human  Life,  even  Food  and  Rai- 
ment. It's  a  Piece  of  Impurity  to  imitate  the  Swine, 
and  to  gorge  our  felves  beyond  meafure  •,  to  give  up 
our  felves  to  fulfil  every  lufcious  Appetite,  and  every 
luxurious  Inclination  of  the  Tafle. 

An  Indulgence  of  this  fort  of  Vice,  what  infinite 
Diforders  doth  it  bring  upon  Mankind  ?  If  a  Man 
would  read  the  Character  of  a  Drunkard  painted  in 
very   bright  and  proper  Colours,    and  receive  the 

F  4  fouleft 


72  Chrifiian  Morality,  viz.         Vol.  II. 

fouleft  Ideas  of  k  in  the  faireft  Oratory,  he  cannot 
find  a  beuer  Defcription  than  Ptov.  xxiii.  29,  Sec. 

Who  hath  Woe  ?  Who  hath  Sorrow  ?  Who  hath  Con~ 
tentiom  ?  Who  hath  Babbling  ?  Who  hath  Wounds  with' 
out  Caufe  ?  Who  hath  Rednefs  of  Eyes  ?  They  that  tarry 
long  at  the  Wine,  they  that  go  to  feek  mixt  Wine.  Look 
not  therefore  upon  the  Wine  when  it  is  red,  when  it 
giveth  its  Colour  in  the  Cup,  when  it  moveth  it  [elf  al- 
right. Some  Men  in  our  Age  well  underftand  what 
Solomon  here  means.  But  at  the  laft  it  biteth  like  a 
Serpent^  and  ftingeth  like  an  Adder.  The  Pleafure  will 
be  attended  with  intolerable  Pain  and  mortal  Inju- 
ry, when  the  Excefs  of  Liquor  mall  work  like  fo 
much  Venom  poured  into  the  Veins,  and  caft  thee 
into  Difeafes  as  incurable  as  the  Biting  of  any  Ser- 
pent ;  it  will  do  thee  more  Mifchief  than  an  Adder 
with  all  his  Poifon.  There  are  many  that  have  felt 
the  Words  of  Solomon  true,  when  their  voluptuous 
Sins  have  been  dreadfully  recompenfed  with  Ruin  to 
their  Soul  ana1  Body. 

But  the  infpired  Writer  dwells  upon  the  loathfome 
Subject,  and  bids  us  mark  the  particular  Effects  of 
jt  :  Thine  Eyes  Jh all  beheld  Jl range  Women,  and  thine 
Heart  pall  utter perverfe  Things  >  that  is,  fays  a  learn- 
ed Paraphrafii  *  upon  the  Text,  "  Thy  Thoughts 
*'  will  not  only  grow  confufed,  and  all  Things  ap- 
"  pear  to  thee  otherwife  than  they  are  ;  but  luftful 
*■'  and  adulterous  Defires  will  be  ftirred  up,  which 
"  thou  canft  not  rule  ;  and  thy  Mouth  being  with- 
"  out  a  Bridle,  will  break  forth  into  unfeemly,  nay, 
"  filthy,  fcurnlous,  or,  perhaps,  blafphemous  Lan- 
"  guage,  without  Refpecl;  to  God  or  Man."  Tea, 
thou  Jhalt  be,  faith  the  wife  Man,  as  he  that  licth  down 
in  the  mid/i  of  the  Sea,  or  as  he  that  lieth  upon  the  Top 
of  a  Maji ;  i.  e.  "  Thou  wilt  fottifhly  run  thy  felf 
*'  into  the  extremeft  Hazards,  without  any  Appre- 
"  henfions  of  Danger,  being  no  more  able  to  direct 

*  Bifliop  Patrick. 

2  «c  thy 


Serm.  XXVI.     Ju/lice,  Temperance]  &c.      73 

'*  thy  Courfe,  than  a  Pilot  who  fnores  when  a  Ship 
"  is  toffed  in  the  midft  of  the  Sea  -,  no  more  able  to 
"  take  notice  of  the  Peril  thou  art  in,  than  he  that 
««  falls  afleep  on  the  Top  of  a  Maft,  where  he  was 
"  fet  to  keep  the  Watch."  They  have  ftricken  me, 
Jhalt  thou  fay,  and  1  was  not  fick  -,  tbey  have  beaten  me, 
and  I  felt  it  not.  When  I  fh all  awake,  Iwillfeek  it  yet 
again.  'Tis  as  if  the  wife  Man  had  faid  :  "  That  to 
•*  compleat  thy  Mifery,  thou  malt  not  only  be 
"  mocked,  and  abufed,  and  beaten,  but  thou  malt 
"  be  as  fenle'efs  as  if  no  harm  had  befallen  thee  : 
M  And  no  fooner  wilt  thou  open  thine  Eyes,  but 
"  thou  will  ip-'ly  feek  an  Occafion  to  be  drunk, 
"  and  be  beaten  again." 

My  Friends,  have  ye  never  feen  a  Drunkard  make 
that  odious  Figure,  in  which  Solomon  reprefents  him  ? 
You  find  human  Nature  is  conftant  to  it  felf :  It  ap- 
pears now  in  Britain,  juft  as  it  is  defcribed  in  the 
Days  of  old  at  Jerufalem  in  all  its  vicious  Exceffes. 
There  is  a  great  Degree  of  Likenefs  between  our 
Forefathers  Intemperance,  and  their  Children  of 
late  Pofterity.  One  would  think  one  fuch  a  Specta- 
cle as  this,  or  the  meer  Report  of  it,  with  an  Aflu- 
rance  of  the  Truth,  mould  be  enough  to  forbid  our 
Lips  the  Excefs  of  Liquor,  and  to  fet  a  Guard  upon 
our  felves  in  the  Hour  of  Temptation. 

Not  only  thofe  who  overwhelm  themfelves  with 
flrong  Drink,  and  forget  Reafon  and  themfelves,  but 
thofe  that  are  mighty  to  drink  Wine,  have  a  fevere 
Cenfure  caft  upon  them,  and  a  Curfe  in  the  Book  of 
God.  Jfa.  v.  22.  not  only  Woe  to  them,  ver.  17.  that 
rife  up  early  in  the  Morning,  that  they  may  find  flrong 
Drink,  and  continue  till  Night,  till  Wine  inflame  them  \ 
but  woe  to  them  that  are  mighty  to  drink  Wine,  even 
though  they  are  not  utterly  overcome  by  it,  to  the 
Diforder  and  Difgrace  of  their  Underftandings.  The 
Reafon  is,  becaufe  Nature  will  not  bear  fuch  a  Quan- 
tity of  Wine  or  flrong  Liquors  at  firft  ;  and  'tis  pre- 
fumed  Men  have  forced  Nature  beyond  its  original 

Capacity, 


f/f  Cbrijiian  Morality,  Viz.         Vol/IL 

Capacity,  and  thus  have  grown  up,  by  Degrees  of 
Sin,  to  fuch  a  Strength  in  Drinking.  Thefe  are  they 
that  call  Evil  Good,  and  Good  Evil,  and  that  glory  in 
their  Shame.  • 

Hearken  to  thy  Father's  Advice,  O  Youth,  and' 
defpife  not  thy  Mother's  Counfel  ;    Hear  thou,  my 
Son,  and  be  wife,    and  guide  thine  Heart  in  the  way  of 
Temperance.     Be  not  amongsl  Wine-Bibbers,  amongh 
rlotout  Eaters  of  Flefb,  ver.  19.     Youth  is  greedy  of* 
Pleafure,    and  in  danger  of  being  corrupted  by  it ; 
therefore  avoid  the  Society  of  Drunkards  and  Gluttons,- 
You  fee  they  are  joined  together  in  the  Prohibition' 
and  Threatning  of  the  Word  of  God,  for  the  Glutton' 
and  the  Drunkard  Jhall  both  come  to  Poverty.    A  Wanton 
Indulgence  of  the  Tafte  will  tempt  Men  to  Revel- 
ling and  Riot,    thence  follows  a  Neglect  of  all  Bu- 
finefs  ;  and  many  a  Prodigal,  who  had  a  fair  Eftace, 
is  by  this  means  become  a  Beggar  or  a  Prifoner.    Lee 
us  be  watchful  therefore  when  we  fit  down  at  a  plen- 
tiful Table,  and  put  a  Knife,  as  it  were,  to  our  Throat, 
if  we  feel  the  Danger  of  a  (harp  and  wanton  Appe- 
tite *,    let  the  Guard  of  our  Virtue  be  as  fhar'p  and 
a&ive  as  our  Thirft  or  Hunger.     Let  us  not  be  d&~ 
firous  of  feaftingour  felves  with  Dainties,  for  they  too 
Often  prove  deceitful  Meat :    And  though  they  >*re  ne- 
ver fo  tempting  to  the  Palate,  yet  they  may  difturb; 
the  Health  of  the  Body,   or  indifpofe  the  Mind  for 
the  Service  of  Virtue.     But  this  leads  me  to  thenexc 
general  Head,  and  that  is, 

To  confider  how  the  Light  of  Nature  condems  this 
Vice,  this  fort  of  Impurity. 

If  it  were  my  Bufinefs  to  make  a  Flour ifh  with 
learned  Citations,  it  were  an  eafy  Matter  to  bring 
the  Greeks  and  Romans  hither  to  pafs  Sentence  upon 
the  Glutton  and  the  Drunkard,  and  all  the  Luxury  of 
the  Tafte ;  for  'tis  too  mean  an  Indulgence  either  for 
a  Man  or  a  Chriftian.  It  does  not  become  human 
Nature  to  endanger  the  Welfare  of  all  its  Powers, 
and  enflave  them  all  to  the  fingle  Senfe  ofTajling.    "  I 

"am 


Serm.  XXVI.     Juflhe,  Temperance,  &c.      75 

"  am  greater ,  fays  Seneca,  and  born  to  greater 
*c  Things,  than  to  be  a  Slave  to  this  Body,  or  to 
?•  Jive  meerly  to  become  a  Strainer  of  Meats  and 
"  Drinks."  The  wifefl  of  Men,  and  the  beft  Wri- 
ters of  all  Ages,  even  in  the  Heathen  Nations,  have 
pafs*d  their  heavy  Cenfures  on  thefe  impure  and  bru- 
tal Follies,  whereby  we  are  reduced  to  the  Rank  of 
Beafts  thatperifh,  or  perhaps  funk  below  them  by 
the  Practices  of  Intemperance  ;  for  there  are  but  few 
of  that  Jower  Rank  of  Creatures,  who  fwill  them- 
felves  beyond  the  Demands  of  Nature  ;  or,  at  leafts 
beyond  what  Nature  is  able  to  bear. 

Let  us  argue  a  little  upon  this  Head  from  the  Prin- 
ciples of  ReajbHy  and  confider  that  the  chief  Defigns 
of  Food  are  thefe  two,  The  Support  of  our  Nature,  and 
the  Refrefhment  of  our  Spirits.  Therefore  give  Food  to 
him  that  is  hungry,  that  Life  may  be  maintain'd: 
Give  Drink  to  him  that  is  thirfty,  to  aflift  the  Sup- 
port of  Life,  and  to  refrefh  it.  Give  Jtrong  Drink  to 
him  that  is  ready  to  faint,  that  his  Spirits  may  be  re- 
cruited, and  Wine  to  him  that  is  heavy  of  Heart,  that  he 
may  forget  his  Sorrows.  'Tis  evident  that  every  thing, 
which  goes  beyond  the  mere  Neceffity  of  Nature  for 
its  Support,  does  not  prefently  become  finful  ;  be- 
caufe  the  Refrefhment  of  Nature  is  alfo  one  End  and 
Defign  of  our  Food.  Remember  that  the  Supports 
of  Nature  are  defigned  by  the  God  of  Nature  to  make 
us  fit  for  all  the  Services  and  Duties  of  Life,  and  the 
Refrefhments  of  it  are  ordained  by  the  fame  Author  of 
Nature  to  render  us  chearful  in  the  Difcharge  of 
thofe  Duties.  The  one  is  neceffary  to  give  us  a  Ca- 
pacity to  perform,  and  the  other  proper  to  render 
the  Performance  chearful  and  delightful  to  us,  and 
to  intermingle  our  Labour  with  fuch  innocent  De- 
lights as  may  awaken  our  Thankfulnefs  to  the  Bounty 
of  our  Creator. 

Thence  it  will  follow,  that  the  Rich  are  allowed  to 
furnifh  their  Tables  with  a  Variety  of  pleafing  and 
grateful  Food  -,  and  that  Feafts  defigned  for  a  chear- 
ful 


j6  Cbriflian  Morality^  viz.        Vol,  II. 

ful  Enjoyment  of  our  Friends,  are  by  no  means  for- 
bidden by  the  Light  of  Reafon,  or  of  Scripture : 
For  we  gain  Vigour  for  Action,  by  having  the  Spi- 
rits raifed  and  exhilerated.  But  it  will  follow  alfo, 
that  when  we  have  our  Choice  of  what  we  mail  eat 
or  drink,  we  ought  to  determine  not  meerly  by  Plea- 
fure  and  Appetite,  nor  feed  till  we  are  unfit  for  Ser- 
vice. If  we  know,  or  have  a  good  Guefs  before- 
hand, that  this  Cup,  or  this  Dilh,  will  render  us  un-p 
fit  for  the  proper  Bufinefs  of  the  Day,  or  uncapable 
of  the  feveral  Duties  we  are  called  to  •,  yet  if,  for 
the  fake  of  meer  Senfuality,  we  venture  upon  it, 
God  will  number  it  among  our  Sins  againji  the  Light 
of  Nature.  Thofe  Ends  therefore,  for  which  God 
hath  ordained  our  various  Food,  both  in  his  Crea- . 
tion  and  in  his  Providence,  namely,  the  Support  of- 
Nature,  and  its  Refrefhment  ;  let  thefe  be  our  De- 
figns  in  eating,  and  give  Rules  for  our.  ^termination 
what  Food  we  mould  partake  of. 

It  muft  be  granted  indeed,  that  zfickly  Perfon  may 
be  indulged  in  more  Solicitude  about  Food,  and  may 
make  it  a  matter  of  morediftinguifliing  Choice  than 
Perfons  vigorous  and  healthy.  Buc  then  the  great 
End  muft  ftill  be  kept  in  the  Eye,  that  is,  the  Re- 
covery of  Strength  for  future  Service,  where  they 
are  much  cut  off  from  prcfent  Work  :  For  neither 
the  Sick  nor  the  Healthy,  mould  live  for  the  fake  of 
eating,  but  both  mould  eat  for  the  fake  of  living  and 
working. 

Now  if  the  Light  of  Nature  requires  fuch  Purity 
and  Tern ferance,  how  much  more  doth  the  Go/pel  of 
cur  Lordjefus  Chrifi  oblige  us  to  it  ? 

I.  It  is  the  Command  of  our  Redeemer,  that  we 
take  heed  cf  Surfeiting  and  Drunkennefs,  left  our  Hearts 
at  any  lime  be  overcharged  with  them,  Luke  xxi.  34. 
And  what  Caution  doth  the  holy  Apoftlegive,  Eph. 
v.  18.  Be  not  dninken  with  JVmey  wherein. is  Excefs,  but 
be  ye  filled  with  the  Spirit,  fpeahng  to  one  another  iq 
PfalmSy  and  Hymns  >  and  fpiritual  Songs.     Don't  be  fo 


! 


indulgent 


Serm.  XXVI.     Juftice,  Temperance,  Sec.      77 

indulgent  to  your  Palate  and  your  Glafs,    as  to  let 
Excels  of  Wine  overtake  you,    left:   you  Cbrijlians 
fhould  do  as  Heathens  have  done,  and  break  out  into 
irregular  Songs,    and  licentious  or  profane  Mirth  ; 
but  feek  rather  the  largeft  Influences  of  the  blefTed 
Spirit,  and  give  a  facred  Loofe  to  a  devout  Frame  : 
Break  out  into  divine  Pfalms  or  Songs  ;    comfort 
your  felves,  and  edify  your  Neighbours  thereby.     In 
Ro?n.  iii.  13.  St.  Prt?Jadvifes  us  how  we  fliould  behave 
our  felves  in  this  Point ;    Let  us  walk  bonejlly,    as  in 
the  Day,    not  in  Rioting  and  Drunkennefs  ;    but  put  ye 
on  the  Lord  Jefus  Chrijl,  and  make  not  Provijion  for  the 
Flefh,  to  fulfil  it  in  the  Lufts  thereof.     Put  on  the  Spirit 
of  the  Gofpel,    and  the  Ornaments  of  Chriftianity, 
and  then  you  cannot  for  fhame  feek  the  Pleafures  of 
the  Brute,  nor  fink  down  into  the  bafe  Impurities  of 
animal  Nature  :    If  you  have  put  on  the  Lord  Je- 
Jus  Chrijl,    and  are  his  Difciples   indeed,    then  look 
like  Cbrijlians  ;    let  the  very  Life  of  Chrijl  be  manifeji 
in  your  Lives :  Live  above  thefe  animal  Deli  res,  thefe 
lower  Defigns  of  the  Flejh,  which   is  not  the  chief 
Nature  of  the  Man,  much  lefs  mould  it  be  the  chief 
End  of  Chriftians  to  gratify  it. 

II.  Let  Chriftians  confider,  that  the  original  Ruin 
of  their  Natures,  Soul  and  Body,  arofe  from  the  Indul- 
gence of  a  foolifb  Appetite.  When  our  Mother  Eve 
faw  the  Fruit  of  the  forbidden  Tree,  fhe  thought  it 
was  pleafant  to  the  Eye,  and  good  for  Food:  She  called 
it  her  felf,  and  tempted  Adam  to  the  Sin  that  ruin'd 
him  and  all  his  Off-fpring.  When  therefore  a  Temp- 
tation to  this  fort  of  Guilt  appears,  let  us  think  of 
all  the  Miferies  of  our  fallen  State,  and  not  dare  to 
repeat  that  Crime,  which  had  fuch  difmal  Confe- 
quences.  It  brought  Iniquity,  Pain,  and  Death  in- 
to human  Nature,  and  begun  all  that  Difhonour  to 
God,  and  all  that  Mifchief  among  Men,  that  ever 
was  found  in  tnis  lower  World, 

III.  Every 


?S  Chrijiian  Morality,  viz.        Vol.  II, 

III.  Every  Saint  ought  to  have  a  mortal  Quarrel 
with  the  Flefh,  becaufe  he  carries  about  the  Seeds  of  Ini- 
quity in  it>  and  the  Springs  of  perverfe  Appetites, 
which  ought  always  to  be  kept  under,  left  our  very  Spi- 
rits become  carnal,  and  we  lofe  our  heavenly  Crown. 
Therefore  faith  the  Apoftle,  i  Cor.  ix.  27.  I  keep 
under  my  Body,  and  bring  it  into  Subjetlion,  and  endea- 
vour to  be  temperate  in  all  Things,  that  running  in  the 
Chriftian  Race,  I  may  obtain  the  Prize.  It  is  the 
Bufinefs  of  a  Chriftian  to  eat  and  drink  in  due  Seafon* 
for  Strength  and  Refrefliment,  not  for  Luxury  and 
Drunkennefs ,  which  Solomon  forbids  to  Princes,  Ecclef. 
x.  17.  It  was  an  excellent  Saying  of  that  holy  Man, 
Mr.  Jofeph  Allein  ;  "  I  fit  down  to  my  Table,  not 
46  to  pleafe  my  Appetite,  or  to  pamper  my  Flefhi 
«*  but  to  maintain  a  Servant  of  Jefus  Chrift,  that  he 
"  may  be  fit  for  the  Lord's  Work  ". 

IV.  The  Saints  mould  be  pure  and  holy,  even  in 
the  Affairs  of  the  natural  Life  ;  for  they  have  Meat 
to  eat,    that  the  World  knows  not  of ;   they  drink  of,  the 
Pleafures  that  flow  from  God,    and  from  his  Covenant ', 
and  therefore  mould  not  be  over  folicitous  about 
pleafing  their  meaner  Appetites.     Thofe  that  indulge 
themfeives  in  carnal  Delicacies,    and  make  Enquiry 
for  the  Pleafures  of  the  Flejh,  as  the  main  Bufinefs  of 
Life,  Whatfhall  I  eat,  and  ivhatjhall  I  drink  ?  Thofe 
that  live  in  a  Round  of  Senfuality,  they  debafe  their 
Souls,  make  themfeives  unfit  for  the  Duties  and  Plea- 
fures of  a  Chriftian,  unfit  for  divine  Communications, 
for  holy  Fellowfhip,  heavenly  Meditation,  and  live- 
ly Exercifes  of  Faith  upon  unfeen  Things  ;    they 
damp  their  Zeal  for  God,  blunt  their  Relifh  for  re- 
ligious Delights,    and  are  perpetually  defiling  their 
own  Confciences.     Thefe  are  they  that  make  their 
God  their  Belly,    while  they  profefs  to  be  Chrifiians. 
But  the  Apoftle  in  Philippians  il'u  18,  19.  tells  us, 
whatfoever  they  profefs,  they  are  Enemies  of  the  Crofs 


JSerfn.  XXVI.     Jujiice,  Temperance,  &c.     79 

of  Chrift,  and  I  cannot  fpeak  of  it,  fays  he,  without 
weeping. 

Now  if  there  be  any  fuch  Sinners  amongft  us,  fuch 
Slaves  to  a  paultry  Appetite,  that  make  it  a  Bufinefs  of 
too  folemn  and  folicitous  Enquiry,  How  we  jhall  re- 
gale the  Palate,  and  gratify  the  Tafte  ?  If  there  are 
any  of  us  that  know  not  how  to  forbid  ourfelvesa 
favoury  or  lufcious  Dim,  even  though  we  know  or 
expecl:  it  will  difcompofe  the  Flefh  or  the  Mind  :  If 
we  have  not  Temperance  enough  to  deny  the  fuper- 
fluous  or  excefiive  Glafs,  when  it  comes  to  our  Turn, 
nor  Virtue  and  Courage  enough  to  refufe  it,  Jet  us 
take  our  Share  in  the  Reproofs  of  this  Difcourfe  j 
and  let  us  remember  that  we  have  had  fair  Warning 
this  Day  from  the  Word  of  God,  that  we  may  noc 
drown  our  Souls  in  fenfual  Indulgences,  and  make 
our  felves  unfit  for  the  Duties  of  Life,  or  for  the 
Bufinefs  or  the  Joy  of  Heaven. 


SE  R~ 


4ft>  Chrifiian  Morality  >  viz.  Vol.  II. 


SERMON  XXVII. 

Chriftiaa  Morality,  viz.  Chaftity,  JsV. 


Philip,  ivl  8. 

.         Whatfoever  things  are  pure  think  on 

thefe  "Things. 

"Oact  dfvct,  &c. 

PU  R I  T  Y  of  Heart  and  Life,  in  the  perfed 
Beauty  of  it,  belongs  to  no  Man  fince  our 
original  Apoftacy.  That  foul  and  fliameful 
Departure  from  God,  has  rendered  us  all  unholy  and 
unclean.  But  we  are  recalled  to  feek  our  ancient 
Glory,  by  the  Mefiengers  of  Heaven,  and  the  Mi- 
niftry  of  the  Gofpel.  The  Apoftle  exhorts  us  to  it 
in  the  Text.  If  the  Word  pure  be  taken  in  its  largeft 
Extent,  it  may  include  in  it  Temperance  in  Meats 
and  Drinks,  "as  well  as  Cbajlity  in  Behaviour.  You 
have  heard  already  a  Difcourfe  of  Temperance,  with 
fo  hateful  an  Account  of  the  Crimes  of  Gluttony  and 
Drunkennefs,  that  I  hope  my  Hearers  have  conceived 
a  facred  Averfion  to  fuch  Senfualities. 

Let  us  now  proceed  to  thefecond  Senfe  implied  in 
the  Word,  and  that  is  Modefty  and  Cbajlity  of  Speech 
and  Behaviour.  This  is  a  moft  eminent,  and  raoft 
undeniable  Part  of  that  Purity,  which  St.  Paul  here 
requires  j  and  this,  in  many  of  his  Epiftles,  he  in- 
fills 


Serm.  XXVII.  Chaftity,  &c.  SV 

lifts  upon  as  neceffary,  in  order  to  make  up  the 
Character  of  a  Chrijiian,  and  render  it  honourable  ; 
and  St.  Peter  recommends  it  to  the  pious  Women  in 
his  Day,  as  a  means  of  the  Converfion  of  their  Hus- 
bands, who  were  Gentiles :  'That  they  who  obeyed  not 
the  Word  of  the  Gofpel,  might  be  won  to  a  good  Efteem 
of  Chriftianity,  while  they  beheld  the  cbajle  Conversa- 
tion of  their  Wives  %   i  Pet.  iii.  1,2. 

This  Virtue  ftands  in  Oppofition  to  thofe  feveral 
Vices,  which  are  diftinguifhed  by  different  Names  in 
Scripture,  fuch  as  Adultery,  Fornication,  Lafciviouf- 
nefs.  (1.)  Adultery,  when  one  of  the  Perfons  who 
arc  guilty  of  impure  Embraces,  is  under  the  facred 
Bonds  of  Marriage.  By  the  CommiiTion  of  this  Sin 
there  is  Injury  done  to  another  Family,  and  thus 
it  is  not  only  an  Offence  againft  the  Laws  of  Pu- 
rity, but  a  Violation  of  the  Laws  of  Juftice.  (2.) 
Fornication,  when  both  the  guilty  Perfons  are  free 
and  unmarried.  It  has  been  fufficiently  proved  by 
many  Writers,  that  this  is  utterly  unlawful,  how- 
foever  fome  have  attempted  to  varnifh  the  Guilt, 
and  excufe  the  Crime.  (3.)  Lafcivioufnefs,  which 
confifts  in  giving  a  Loofe  to  thofe  impure  Thoughts, 
Words,  and  Actions,  which  have  an  apparent  Ten- 
dency toward  the  Sins  before-mentioned.  Befides 
thefe,  there  are  other  Names  and  Inftances  of  unclean 
Abominations,  which  I  wifh  could  be  utterly  rooted 
out  from  human  Nature,  by  burying  them  in  ever- 
lafling  Silence. 

If  I  were  to  fetch  Arguments  from  Reafon  and  the 
Light  of  Nature.,  I  might  make  it  appear  that  thefe 
things  are  criminal,  and  contrary  to  thofe  Rules  of 
Morality,  which  were  written  in  the  Heart  of  Man, 
And  perhaps  they  would  have  appeared  in  the  fame 
guilty  Colours  to  all  Men,  if  the  Light  of  Nature 
were  not  obfeured  by  corrupt  PaJIions,  and  licentious 
Appetite.  The  Practice  of  thefe  impure  Vices  is 
inconfiftent  with  the  great  Ends  for  which  God  has 
formed  our  Natures,  has  raifed  u%  above  the  Beafts 

Vol.  II.  G  that 


r$2  Chrijlian  Morality  viz.        Vol.  It. 

that  perifh,  and  has  inclined  Mankind  to  form  them- 
selves into  Societies  for  mutual  Benefit.  The  Brutes, 
who  have  no  Nature  fuperior  to  the  Animal,  are 
not  governed  by  the  fame  Laws  :  But  the  God  of 
Nature,  who  has  made  us  compound  Beings^  and  ((hall 
I  fay  ? )  hath  joined  an  Animal  and  an  Angel  to- 
gether to  make  up  a  Man,  expects  that  the  Angel 
fhould  govern  the  Animal  in  all  its  natural  Propen- 
sities, and  confine  it  within  the  Rules  of  Religion 
and  the  facial  Life. 

Thefe  Vices  are  alfo  contrary  to  the  folemn  Ordi- 
nances of  Marriage ',  which  the  blefied  God  inftituted 
.in  Paradife  in  a  State  of  Innocency,  and  defigned  to 
continue  through  all  Generations.  If  thefe  Impuri- 
ties of  Converfation  were  publickly  permitted,  all 
the  tender  and  moft  engaging  Names  of  Relation  and 
Kindred,  fuch  as  Father,  Sifter,  and  Brother,  would  be 
confounded,  and  almoft  abolifhed  among  Mankind  ; 
and  what  difmal  Confequences  would  hence  enfue  ?  In 
-what  helplefs  Circumftances  would  Children  be  then 
brought  into  this  World  ?  And  many  of  the  Ends  of 
human  Society  would  become  fruftrate  and  vain. 

I  confeis  indeed,  that  feveral  of  thefe  Vices  were 
practifed  in  the  Heathen  World  without  any  inward 
Remorfe  of  the  Mind,  without  private  Reproof  or 
publick  Shame.  Some  of  thefe  Impurities  were  al- 
lowed by  the  Laws  of  their  Country  ;  fome  were  in- 
dulged at  Feftivals,  and  fometimes  they  were  min- 
gled with  their  religious  Ceremonies,  and  made  part 
of  the  Worfhip  of  their  Gods :  Idol  Gods  !  Abomi- 
nable Religions !  Bafe  and  ihameful  Worfhippers  ! 
For  it  is  a  Shame,  faith  the  Apoftle,  even  to  [peak  of 
thofe  things  that  are  done  in  fecret,  tho/e  unfruitful  Works 
of  Darknefs ;  Ephef.  v.  n,  12.  Yet  there  have  been 
feveral  of  the  grave,  the  fober,  and  the  wifeft  among 
the  Gentiles,  who  being  conftrained  by  the  meer 
Force  of  Reafon,  have  fpoke  againft  thefe  corrupt 
Practices,  and  have  adorned  tKe  Virtue  of  Cbaftity 
with  many  honourable  Encomiums, 

But 


Serm.XXVIL        CbaJKty,  Sec.  83 

But  how  doubtful  foever  tfyis4Duty  hath  Jjeen  rec- 
koned among  the  Heathen  Nations,  yet  ic  is  made  ne- 
ceffary  by  the  Principles  of  the  Chnjiian  Religion, 
and  a  flrong  and  fevere  Guard  of  Prohibitions  and 
Tbreatnings  is  fet  all  around  to  fecure  the  Practice  of 
ic.  Now  that  I  may  fpeak  of  this  Subject  as  becomes 
me,  and  recommend  it  in  Language  pure  and  un- 
dented, I  mail  Jet  before  you  lome  of  thofe  Scrip- 
tures, that  bear  Witnefs  againll  all  the  Violations  of 
it,  under  the  following  Heads. 

I.  The  exprefs  Precepts  of  the  Law  of  God  demand 
the  firft  Place  in  this  Catalogue  of  divine  Testimo- 
nies agamft  Impurity  for  they  were  delivered  at 
Mount  Sinai  to  many  hundred  Thoufands  at  once, 
they  wereufliered  in  with  Lightning,  and  pronoun- 
ced with  Thunder.  Exod.  xx.  14.  Thou/halt  not  com- 
mit Adultery.  This  is  the  feventh  Command  :  And 
that  there  may  not  be  the  lead  Tendency  toward 
this  Sin,  the  tenth  Command  is  fet  as  a  Prefervative 
and  Defence,  Thou  {halt  not  fo  much  as  covet  thy  Neigh- 
bours Wife*  ver.  17.  In  this  Epitome  and  Sum  of 
the  Laws  of  God,  whereby  he  rules  his  Creatures, 
which  is  called  the  Decalogue  or  Ten  Commandments^ 
you  find  this  Vice  of  Impurity  is  twice  forbidden  ; 
once  in  the  perfect  Act,  and  again  in  the  criminal 
Wifli  and  Intention.  Obferve  here,  that  though  the 
Words  of  thefe  Commands  directly  point  to  Adultery , 
yet  it  appears  by  the  very  Reafon  of  Things,  as  well 
as  from  other  Paffages  of  Scripture,  that  all  unchajte 
Thoughts*  Words*  and  ARions*  are  nere  forbidden,  as 
our  younger  Years  have  been  taught  in  the  Ca- 
techifm. 

Nor  is  this  a  Law  that  belonged  only  to  the  Jews, 
for  the  New  Tefiament  mentions  and  enjoins  this  Com- 
mand with  the  jeft,  which  are  of  equal  Force  under 
the  Gofpel.  The  Law  forbids  all  manner  of  Luft>  and 
faith,  Thou  Jhalt  not  covet*  Rom.  vii.  7.  The  great 
Apoftle  puts  the  Thejfalonians  in  mind  of  what  he  had 
G  2  taught 


84  Chrifiim  Morality,  viz.        Vol.  II. 

taught  them  as  the  Law  ofChrift.     1  Theff.  iv.  2,  3, 

4,  5.  For  ye  know  what  Commandments  we  gave  you  by 
the  Lord  Jefus.  For  this  is  the  Will  of  God,  even  your 
SanUifcation,  that  you  fhoidd  abjlainfrom  Fornication: 
That  every  one  of  you  Jhould  know  how  to  poffefs  his  Vejfel 
in  SahUif  cation  and  Honour  ♦,  not  in  the  Lujl  of  Concu- 
fifcence,  even  as  the  Gentiles  which  know  not  God.  'Tis 
as  much  as  if  he  had  laid,  it  is  a  Difhonour  to  Chri- 
ftianity,  and  a  Step  of  Return  towards  Heathenifm,  to 
give  a  Loofe  to  impure  Lufts.  He  repeats  the  fame 
thing,  Ephef.  iv.  17.  This  I  fay  then,  and  tejlify  in  the 
Lord,  that  ye  henceforth  walk  not  as  other  Gentiles  walk, 
in  the  Vanity  of  their  Minds,  having  the  Underjianding 
darkned,  being  alienated  from  the  Life  of  God  through 
the  Ignorance  that  is  in  them  :  Who  being  pail  feeling, 
have  given  themfelves  over  to  Lafcivioufnefs,  to  work  Un~ 
cleannefs  with  Greedinefs :  But  ye  hdve  not  fo  learned 
Chris! ,  if  fo  be  ye  have  been  led  by  him,  and  taught  the 
Truth  as  it  is  in  Jefus.  In  vain  ye  profefs  to  have 
learnt  the  Truth  as  it  is  in  Jefus,  or  to  hzvzputon 
Chrifr,  while  you  practife  the  fame  Abominations  as 
ye  did  before,  while  ye  walk  and  live  as  the  vile 
Heathen  World. 
. 

II.  The  hateful  Defcription  ofthefe  Sins  which  is  given  us 
by  the  holy  Writers,  mould  print  the  fame  odious  Image 
of  them  upon  our  Minds,  and  for  ever  forbid  the 
Practice.  Solomon,  a  great  King,  and  a  Man  of  ex* 
cellent  Wifdom,  had  well  known  the  Mifchief  and 
Madnefs  of  this  fort  of  Vice  ;  he  gives  his  Son  the 
mod  folemn  Charge  againft  it  in  various  Parts  of  the 
Book  of  Prbverbs,  more  efpecially  in  the  vith  and  viith 
Chapters,  which  he  fperjds  entirely  upon  this  Theme, 
and  in  the  ii-,  the  vith,  and  the  ixth  Chapters,  where 
he  applies  near  half  of  them  to  the  fame  Defign  ; 
wherein,  after  he  has  fhewn  the  infinuating  Flat- 
teries of  the  wanton  Woman,  he  never  fails  to  give 
notice  of  fome  of  the  terrible  Attendants  of  thofe 
chat  follow  her.     For  her  Houfe  inclines  to  Death,  .and 

her 


Serm.  XXVII.  Chafiity,.  &c.  % 

her  Pattys  -unto  the  Dead  ;  none  r  that  go  to  her  return 
agabi,  neither  take  they  hold  of  the  Paths  of  Life.  There 
is  fcarce  any  Iniquity  that  does  To  effectually  harden 
the  Heart,  and  prevent  all  Repentance.  Let  not 
thine  Heart  therefore  decline  to  her  IVays,  go  not  aflray 
in  her  Paths  :  For  Jhe  has  cafl  down  many  wounded, 
yea,  many  ftrong  Men  have  been  flain  by  her :  Her  Houfe 
is  the  Way  to  Hell,  going  down  to  the  Chambers  of  Death. 
This  leads  me  to  the  next  Particular. 

.  Ill,  If  we  confider  the  difmal  Effects  of  thefe  impure 
Practices,  as  they  are  recorded  in  jacred  Hijlory,  they 
Jhould  keep  our  Souls  awake,  and  keep  us  always 
tp  the  Watch,  left  we  be  infrared.  Behold  Samfon 
the  ftrongeft  of  Men,  who  was  a  holy  Nazante,  and 
devoted  to  God  ;  how  was  he  brought  down  (hame- 
fully  from  the  Height  of  his  Glory  to  Prifon  and 
Slavery,  to  Blindnefs  and  Death  by  the  Love  of 
ftrange  Women  !  Behold  the  Jewifh  Hero  lying  like 
a  thoughtlefs  Fool  upon  the  Lap  of  his  Delilah,  while 
the  feven  facred  Locks  of  his  Head  were  fbaven,  and 
his  divine  Strength  went  from  him, .  for  the  Lord  de- 
parted! Behold  the  wretched  Captive  with  his  Eyes 
boryd  out  by  the  Philiftines,  bound  with  Fetters  of  Brafst 
and  grinding  in  the  Prifon  Houfe !  Behold  the  Man  who 
was  once  their  Terror,  now  become  their  Sport, 
their  Mockery,  and  their  Laughing- ftocl>  in  the 
Houfe  of  Dagpn  their  God  !  See  him  there  cruuYd 
to  Pieces,  and  expiring  under  the  Weight  of  his  own 
Revenge  upon  his  Philifline  Enemies  ;  and  all  this 
for  the  Love  of  a  Harlot !  Mark  the  Mifchiefs,  the 
Calamities  and,  the  Blood-fhed  tha.t  purfued  the 
Houfe  of  David,  when  Adultery  and  Guilt  in  the 
Matter  of  Uriah  had  provoked  his  Gpd  !  See  how 
Sin  and  Death  made  wide  Inroads  into  his  Houfhold  ! 
See  there  his  Son  Amnon  flain  by  his  Brother  Abfa- 
lom  for  the  Folly  he  had  wrought  in  Ifrael,  and  the 
Inceft  with  his  Sifter  <tamar\  Think  of  Solomon,  the 
wifeft  of  Men,    whofe  Heart  was  enticed  away  by 

G   3  ftrange 


86  Chrifti an  Morality y  viz.         Vol.  II. 

flrange  Women  from  the  God  and  Religion  of  his 

Fathers,  when  he  paid  fuch  profane  and  criminal 
Regard  to  the  Idols  of  his  Miftreflfes,  as  to  build 
Temples  for  them  near  the  Temple  of  Jehovah ; 
and  the  Lord  was  angry  with  Solomon,  when  his 
Wives  turned  away  his  Heart  after  other'- Gods,  and  he 
rent  the  Kingdom  from  him  in  the  Days  of  his  Son  Re- 
hoboam,  and  made  a  long  and  fatal  Separation  be- 
tween the  Tribes  of  Mrael  for  many  Generations. 
And  to  name  no  more,  turn  your  Eyes  to  Sodom 
and  Gomorrah,  and  the  Cities  of  the  Plain,  giving 
themfelves  over  to  Fornication,  and  going  after  flrange 
Flejh  ;  mark  how  the  Lord  rained  Fire  and  Br imft one 
cut  of  Heaven  upon,  them,  and  they  are  fet  forth  for  an 
Example,  faff ering  the  Vengeance  of  eternal  Fire,  Jude  7. 

IV.  Think  of  the  dreadful  Ihreatnings  that  are  de- 
nounced againjl  impure  Sinners' in  the  Word  of  God,  and 
you  will  find  thefe  are  flaming  WitnefTes  againft  their 
Practice.  The  Lord  hath  a  Controvert  zvith  the  Inha- 
bitants of  the  Land,  becaufe  of  Killing,  Stealing,  and 
Adultery  ;  therefore  fhall  the  Land  mourn.  And  God 
feems  to  forbid  the  Prophets  to  give  them  Reproof, 
as  though  he  refolved  to  deftroy  them.     Hofea  iv„ 

1 5.  Let  no  Man  ftrive  and  reprove  another.     His' 

Mercy  and  Forgivenefs  feem  to  be  put  to  a  (land  ; 
How  fhall  1  pardon  thee  for  this  ?  faith  the  Lord ;  thy 
Children  have  forfaken  me  when  I  fed  them  to  the  full, 
they  then  committed  Adultery,  and  ajfembled  themfelves  in 
Troops  in  the  Harlots  Houfes.  Shall  I  not  vifit  them  for 
thefe  things?  faith  the  Lord  \  and  fhall  not  my  Soul  be 
avenged  on  fucb  a  Nation  as  this  ?  Jer.  v.  7,  9.  When 
the  Apoftle  Paul  had  reprefented  this  fort  of  Vice 
in  1  Cor.  iii.  as  a  Defilement  of  the  Body,  which  is  the 
Temple  of  God,  and  the  Habitation  of  the  Holy  Spirit  ; 
he  adds  this  Word  of  Terror,  If  any  Man  defile  the  . 
Temple  of  God,  him  /jail  God  deftroy  ;  for  the  Temple  of 
God  is  and  ought  to  be  holy,  and  not  kept  as  a  Neft 
for  unclean  Vermin.  Be  not  deceived  5  neither  For^ 
2  nicators3 


Serm.  XXVII.  Chaftlty,  &c.  8jr  : 

nicatorst  nor  Idolaters,  nor  Adulterers,  no*  tboje  wbo 
indulge  vile  Impurities,  Jhall  inherit  the  Kingdom  of  God, 
i  Cor.  vi.  9,  iq.  Such  were  fome  of  you  indeed,  fays 
St.  Paul  to  his  Converts,  but  ye  are  wafhed  and  fantli- 
fed  from  thefe  Pollutions,  or  you  could  never  have 
been  faved.  Therefore,  faith  the  fame  holy  Writer,  ■ 
Let  neither  Fornication,  nor  any  unclean  Practices  be 
fo  much  as  once  named  amongst  you,  as  becometh  Saints  ; 
that  is,  let  them  never  be  named  without  Abhor- 
rence. For  this  ye  know,  that  no  Whoremonger,  nor 
any  unclean  Perfon,  nor  covetous  Man  wbo  is  an  Idolater, 
hath  any  Inheritance  in  the  Kingdom  of  Chri/i  and' God. 
Let  no  Man  deceive  you  with  vain  Words  ;  for  becaufe 
of  thefe  things  cometh  the  Wrath  of  God  upon  the  Children 
of  Difobedience,  Ephef.  v.  3—6.  The  Vifions  of  St. 
John  in  the  Book  of  the  Revelations,  pronounce  the 
Doom  of  Whoremongers  with  the  reft  of  notorious' 
Sinners,  and  give  them  their  Part  in  the  Lake  which 
hurneth  with  Fire  and  Brimjlone,  which  is  the  fecond 
Death,  Rev.  xxi.  38.  How  impioufly  bold  are  thofe 
Sinners,  who  dare  venture  through  all  thefe  Terrors 
to  gratify  a  fenfual  Appetite  !  Who  can  rufh  upon 
the  Point  of  the  avenging  Sword  of  God,  and  plunge 
themfelves  into  everlafting  Burnings,  to  tafte  the  de- 
ceitful Baitsof  impure  and  forbidden  Pleafure  ! 

Before  I  conclude  this  Head,  I  would  jaft  hint  a  few 
Directions  to  thofe  wbo  would  prefcrve  their  Modejly  and 
Virtue,  and  prevail  againjl  all  'Temptations  to  Impurity. 

1 .  Set  a  fever e  Watch  upon  your  Eyes  and  your  Heart. 
Keep  all  the  Powers  of  Nature  under  a  proper  Difci^line, 
and  guard  all  the  Avenues  of  the  Soul  Secure  your 
Senfes  without,  and  your  Fancy  within,  as  much  as 
poflible,  from  all  Allurements  of  this  kind.  Let  us 
remember,  that  Sin  often  begins  in  the  Imagination, 
and  therefore  we  muff,  eftablifli  a  ftrict  Guard  up- 
on our  roving  Thoughts,  and  reduce  them  when 
they  firft  begin  to  go  aftray.  We  muft  lay  a 
ftrong  Chain  of  Reftraint  upon  thofe  endlefs  Wan- 
derers 9  for  our  Saviour  himfelf  tells  us,  out  of  the 
G  4  Heart 


88  Chrijlian  Morality,  viz.         Vol.  H. 

Heart  proceed  Adulteries  and  Fornications,    which  defile 
the  Man  ;  Matt.  xv.  19. 

We.muft  make  a  felf-denying  Covenant  with  our 
Eyes,  that  we  mayn't  look  upon  Temptation,-  left  we 
be  led  aftray  from  the  Paths  of  Purity.  Our  blef- 
fed  Lord  himfelf  gives  us  a  fufficienr  Caution,  when 
he  explains  the  feventh  Commandment :  Matt.  v.  28. 
1  fay  unto  you,  that  whofoever  looketh  on  a  Woman  to  lujt 
after  her,  hath  committed  Adultery  with  her  already  in  \ 
his  Heart.  When  our  Saviour  forbids  a  wanton  Look, 
he  requires  that  we  put  a  Vail  upon  our  Eyes,  left 
like  wandring  Stars  or  foolifh  Fires  they  betray  us 
into  foul  and  miry  Pits  of  Pollution,  or  lead  us  to 
deep  and  dangerous  Precipices. 

Avoid  all  impure  Keprefentations,  ViFlures,  and  I- 
mages :  Turn  your  Eyes  from  irnmodeft  Sights,  and 
your  Ears  from  polluted  Language,  whether  it  be 
in  Difcourfe,  or  Writing,  a  lewd  Jcft,  or  a  wanton 
Song.  Let  them  not  entertain  you,  though  they 
may  be  attended  and  adorned  with  never  fo  many 
Colours  of  Wit,  and  Charms  of  Mufick.  Romances, 
and  Novels,  and  invented  Stories  of  forbidden  Lovet 
have  painted  over  thefe  Impurities  with  mining  Elo- 
quence, and  awakened  the  fame  foolifh  Paffions  in 
the  Reader.  O  how  unhappily  has  the  Art  of  Verfe, 
which  was  firft  confecrated  to  the  Service  of  the 
Temple,  been  proftituted  to  the  vileft  Purpofes,  to 
give  gay  Colours  to  Temptation,  and  gild  over  the 
rbujeft  Images  of  Iniqu'ty  !  And  what  a  Multitude 
of  Souls  may  date  the  Commencement  of  their  Guilt 
and  ftuin  from  the  time  when  they  began  to  frequent; 
the  poifonous  Entertainments  of  the  Stage  !  Their 
Ears  which  were  fhock'd  at  firft  with  fome  of  the 
coarfe  and  foul  ExprefTions  of  modern  Comedy,  by 
Degrees  are  hardned  to  bear  the  moft  orTenfive  Lan-. 
guage :  Their  Modefty  and  Blufhing  dies  and  va- 
nifhes  by  Degrees,  till  at  laft  they  learn  torelifh  the 
groffeft  Pollutions  of  the  Theatre,  and  perhaps  put; 
the  Fable  into  Practice. 

i  A? 


Serm.  XXVII,        Chajlity,  &c.  89 

As  Faith  and  Salvation  come  by  hearing,  fo  Iniquity 
and  everlafting  Death  come  fometimes  by  hearing 
too.  And  what  we  would  not  hear,  furely  we  mould 
not  fpeak.  Let  us  then/<?/  a  Guard  upon  our  Tongues,, 
left  they  border  upon  forbidden  Language.  No  Fil- 
thir.  /s9  no  fooli/h  Talking,  no  corrupt  Communication 
mujt  proceed  out  of  our  Mouths,  Eph.  iv.  29.  and  v.  4. 
We  mouic.  not  affect  thofe  Speeches  of  a  double  mean?- 
vng,  which  lead  the  Thoughts  away  to  lewd  and  wan- 
ton Conceits,  and  make  foul  Impreflions  upon  the 
Mind.  Let  our  Ears  hate  to  be  treated  with  fuch 
Indecencies,    nor  let  our  Lips  dare  to  treat  others  fo. 

2.  Do  not  make  too  rich  Proviftons  for  the  Feeding  of 
the  Fle(h  ;  indulge  not  your  jelves  in  the  Delicacies  of  the 
fafte,  nor  in  the  Luxury  of  exceffive  Sleep:  Both  of 
thefe  may  incline  animal  Nature  to  licentious  De- 
fires  :  Stand  afar  off  from  Gluttony  and  Excefs  of 
Wine,  nor  pamper  the  Body  beyond  the  juft  Sup- 
port, and  due  Refrefhment  of  Nature.  The  holy 
Apoftle  in  his  Prohibitions  couples  Chambering  and 
Wantonnefs  with  a  rioting  and  drunken  Practice,  Rom. 
xiii.  13.  and  calls  them  all  Works  of  Darknefs.  5Tis 
a  good  Remark  of  Kempis,  a  devout  Papift  in  for- 
mer Days,  Bridle  the  appetites  of  the  Palate,  get  a 
Sovereignty  over  them,  and  you  'will  be  belter  able  to  ma- 
fier  every  other  Appetite. 

3.  Always  employ  your  f elves  in  fomething  innocent  and 
ufeful,  that  may  engage  the  Powers  of  the  Body,  or  the 
Mind,  or  both,  that  fo  Temptation  may  never  find  you 
idle.  The  Springs  of  the  Sin  of  Sodom  were  Fulnefs 
of  Bread,  and  Abundance  of  Idlenefs  ;  therefore  they 
grew  haughty,  and  committed  Abomination  before  the  Lord, 
Ezek.  #vi.  49,  50.  This  is  an  Advice  ofjero?n,  one 
of  the  Chriftian  Fathers,  Be  flill  doing  fome  Work, 
that  the  Devil,  when  be  comes  to  tempt,  may  always  find 
thee  bufy.  Where  you  are  in  Danger  of  thefe  Sins, 
put  your  felves  upon  a  Neceflity  of  Diligence  all  the 
Day,  that  you  may  have  no  Time  nor  Room  for 
wild  Imaginations  nor  impure  Indulgences. 

4.  Avoid. 


po  Chrijiian  Morality,  viz.        Vol.  II. 

4.  Avoid  the  Seafons,  the  Places,  and  the  Qbjefls  of 
Temptation,  as  far'  as  is  confident  with  the  neceffary 
Duties  of  Life  :  For  he  that  hath  no  Caution  about 
him,  and  is  not  afraid  of  being  tempted,  he  is  nor. 
acquainted  with  human  Weaknefs,  nor  is  he  fo  much 
afraid  of  Sin  as  he  ought  to  be. 

5.  Maintain  an  everlafting  and  awful  Senfe  of  the 
Prefence  of  God  thy  Maker,  thy  Governor,  and  thy 
Judge.  Remember  the  Lord  beholds  the  fecret 
Workings  of  the  Heart,  and  the  foul  Practices  of 
Darknefs  and  Midnight.  There  is  not  a  Place  where 
the  Eye  of  God  cannot  come.  What  an  honourable 
Character  hath  young  Jofeph  acquired  in  the  Word 
of  God,  and  his  Name  ftands  recorded  with  Re- 
nown in  divine  Hiltory  through  all  Ages,  for  his 
Flight  from  the  Allurements  of  an  immodeft  Wo- 
man :  The  Guard  which  he  continually  placed  upon 
his  Virtue,  was  the  all-feeing  Eye  of  Heaven.  How 
can  I  do  this  great  Witkednefs,    and  fin  againft  God  ? 

Gen.  xxxix.  9. 

6.  Get  thoje  Scriptures  written  in  your  Hearts,  and 
ready  at  all  Times  in  ydur  Memories,  which  may  be  the 
mofi  effectual  Antidotes  and  Prefervatives  againjl  all  for- 
bidden Pleafure.  This  was  the  ancient  Practice  of 
the  Saints.  Pfal  cxix.  11.  Thy  Word  have  I  hid  in 
my  Heart,  that  I  ?night  not  fin  againft  thee.  The  Word,  of 
God  is  the  Sword  of  the  Spirit,  to  put  to  flight,  and  to 
flay  whole  Armies  of  Iniquity. 

7.  Fly  daily  to  the  Mercy- Seat  for  divine  Aid:  Com- 
mit thy  Soul  and  Body  to  the  keeping  of  Chrift ;  he  is  ex- 
alted and  authorized  to  take  care  of  Sinners,  who 
make  him  their  Refuge  •,  he  is  alfo  companionate 
and  ready  to  fuccour  the  tempted,  There  is  a  clean- 
fine  Virtue  in  the  Blood  of  Chrift  to  wafh  away  the 
fouteft  Guilt,  and  to  fprinkle  the  Confcience  of  the 
humble  Penitent  with  Peace  and  Pardon  :  And  there 
is  all-fufficient  Power  and  Grace  with  him  to  fubdue 
the  moft  raging  Vices.  Make  hafte  to  him  by 
humble  Faith,  and  moft  importunate  Prayer  :  Con- 
tinue 


Serm.  XXVII.  Chajlity,  &c.  91 

tinue  inftant  at  the  Throne  :  Never  reft  till  he  hath 
by  his  Providence  and  his  Grace  delivered  you  from 
the  dangerous  Temptation,  or  made  you  Conqueror 
over  the  Sin  that  eafily  befets  you.  There  are  a 
thoufand  Souls  in  Heaven,  who  were  once  conflict- 
ing here  with  the  fame  impure  Temptations,  but 
they  gained  the  Victory  by  the  Blood  and  Spirit  of 
Chrift,  and  are  made  more  than  Conquerors  through 
him  who  hath  loved  them. 

I  fear  I  have  trefpaffed  upon  my  Hearers,  in  dwel- 
ling thus  long  on  this  dangerous  Theme.  'Tis  time 
to  retire,  and  end  my  Difcourfe.  Thofe  who  have 
a  Mind  to  be  better  furnifhed  with  Weapons  and 
divine  Armour  againft  thefe  Enemies  of  Purity  and 
Virtue,  I  would  recommend  to  them  three  Books, 
where  they  may  find  abundant  Provifion  :  And  thefe 
are  Mr. Oftervald's  Treatife  of  Uncieannefs,  Mr.  Hen- 
ry's four  Difcourfes  againft  Immorality^  and  Mr.  Bax- 
ter's, Chriftian  Directory,  Tome  1.  Chap.  8.  Part  5, 
And  may  the  holy  and  pure  Spirit,  who  attended  at 
the  Baptifm  of  our  Saviour  in  the  Form  of  a  Dove, 
which  is  an  Emblem  of  Chaftity,  may  he  give  thefe 
Waters  of  the  Sanctuary  a  divine  Efficacy  to  purify 
the  Souls  of  polluted  Sinners,  and  to  guard  the  In- 
nocent and  the  Tempted  from  thefe  dangerous  Pol- 
lutions! 


SER. 


92  Cbrijtian  Morality,  viz.        Vol.- II. 


•    ■    • 


S  E  R  M  O  N  XX VIII. 

Ghriftian   Morality,  viz.   A  Lovely 
Carriage,  foe. 


P  u,  i  l  i  p.  iv.  8. 

»  '  ,-■  Whatfoever  'Things  are  Lovely,  — — .  think 
on  thefe.  Things. 

"Qaz  TT^OOypJ^LK,,    &c. 

MA  N  was  a  lovely  Creature  in  his  firft  For- 
mation and  Innocence,  however  he  has 
been  debated  and  dishonoured  by  the 
Fall.  Now  there  is  nothing  in  all  the  Religion  of. 
Chriji  but  what  tends  to  reftore  Man  to  the  Excel- 
lencies of  Wis  original  Eft  ate,  or  to  exalt  him  above 
them,  and  to  render  him  all  over  amiable.  To,  this 
End  Truth  and  Sincerity  are  recommended  to  him  in 
the  Gofpel,  with  a.  venerable  Decency  in  all  his  Con- 
duct. To  this  End  he  is  requir'd  to  pracWe  Juftice 
to  his  Neighbour,  and  to  keep  himfelf  pure  and  chafte 
from  all  the  Vices  of  Senfuality,  Thus  far  we  have 
proceeded  in  improving  the  Text.  And'the  Man 
who  has  attained  thus  far,  has  many  lovely  Qualities 
belonging  to  him,  fuch  as  lay  a  Foundation  for  a 
good  Report,  and  deferve  our  Praifes. 

Yet  there  are  many  things  in  human  Converfation, 
which  do  not  directly  fall  under  the  Commands  of 

Truth 


Serm.  XXVIH.:    A  Lovely  Carriage,  &c.       93 

Truth  and  Gravity,  Jujlice  and  Purity :  Thefe  the  A- 
poftle  recommends  to  the  Philippians,  under  the  fol- 
lowing Characters,  viz.  Things  that  are  lovely,  that 
are  of  good  Report,  Deeds  of  Virtue,  and  worthy  of 
Praife. 

The  Things  that  are  lovely,  are  fuch  as  look  well 
among  Men,  and  have  a  good  Appearance  in  the 
Eyes  of  the  World  :  Thofe  Things  thatgaiw  the  Love 
of  our  Fellow -Creatures :  Not  meerly  fuch  religious 
Practices,  as  make  us  beloved  by  Fellow-Chriftians, 
but  fuch  a  Temper  and  Conduct  as  commands  the 
Efteem  and  Refpect  even  of  the  Ungodly,  and  thofe 
that  profefs  not  ftricT:  Religion.  This  ought  to  be 
the  Carriage  of  the  Saints  of  the  Moft  High,  they 
fhould  praftife  thofe  things  that  are  grateful  and 
pleafing  to  human  Nature,  fo  far  as  Innocence  al- 
lows ;  thofe  things  that  may  recommend  our  Con- 
verfation  to  our  Neighbours,  and  procure  the  Love 
of  all  Men. 

Is  it  not  a  very  defirable  thing  to  have  it  faid  of 
any  particular  Chriftian,  All  that  know  him  love  him  ; 
he  hath  no  Enemies  but  thofe  that  are  unacquainted  with 
him,  unlefs  it  be  fuch  as  hate  him  upon  the  fame 
Ground  as  the  Devil  doth,  and  that  is  becaufe  of  his 
Piety  and  Goodncfs  ? 

But  to  explain  this  more  fully,  and  imprefs  it  with 
more  Power  upon  every  one  of  our  Confciences,  I 
will  defcend  to  particular  Inftances  of  a  lovely  Car- 
riage. And  here  I  mail  mention  but  thefe  few,  viz. 
Prudence,  Moderation,  Humility,  Meeknefs,  Patience, 
and  Love. 

I.  Prudence  is  a  lovely  Quality.  This  teaches  us  to 
fpeak  every  Word,  and  perform  every  Action  of 
Life  at  a  proper  Time,  in  the  proper  Place,  and 
toward  the  proper  Perfon.  'Tis  Prudence  that  di- 
ftinguifhes  our  various  Behaviour  toward  our  Feilow- 
Creacures,  according  to  their  different  Ranks  and 
Degrees  among  Mankind,  or  the  different  Relations 

in 


94  Chrijiian  Morality \  viz:        Vol.  II. 

in  which  we  ftand  to  them.  'Tis  a  very  defirable 
Excellency  to  know  when  'tis  proper  to  fpeak,  and 
when  'tis  beft  to  keep  filence  j  at  what  Seafons,  and 
in  what  Company  we  fhould  awaken  our  Zeal,  and 
exert  our  active  Powers;  or  when  we  fhould  hide 
our  felves,  or  put  a  Bridle  upon  our  Lips,  and.  fit 
Hill,  and  hear. 

Prudence  is  of  infinite  Ufe  in  all  the  Affairs  of 
Life  and  Religion  :  Nor  is  there  any  Hour  of  the 
Day,  nor  any  Place  wherein  we  fpend  that  Hour, 
whether  alone  or  in  publick,  but  gives  occafion  for 
fbme  Exercife  of  this  Virtue.  It  does  not  belong  to 
human  Nature  to  poflefs  this  in  Perfection  :  Perfect 
Prudence  dwells  with  God  alone,  God  the  moil  lovely 
of  Beings  :  He  that  comes  neareit  to  it,  is  the  wifeft 
of  Men,  and  he  gains  the  Love  and  high  Efteem  of 
all  that  are  near  him  -,  for  his  Conduct  in  Life  is  of 
lingular  Advantage  to  thofe  that  converfe  with  him, 
as  well  as  to  himfelf.  This  Man  is  confulted  by  his 
Friends  as  an  earthly  Oracle,  and  by  his  Advice  he 
faves  many  from  Ruin.  Thus  he  wins  and  wears 
their  Honour  and  their  Love. 

There  are  many  good  Qualities  both  of  the  natural 
and  moral  kind  that  muft  meet  together,  to  make  up 
a  prudent  Man.     He  muft  be  furnifhed  with  a  Me- 
mory of  Things,  pajl,  and  with  jufi  and  proper  Obferva- 
tions  made  upon  them,    that  he  may  know  how  co 
improve  every  Opportunity  and  Occurrence  of  Life 
to  the  beft  Purpofes,  when  the  fame  Occafions  re- 
turn.    There  is  no  Prudence  without  fome  Degrees 
of  Experience.     But  Experience  alone  is  not  fufficient  ; 
he  fhould  have  alio  a  wide  Extent  of  Soul,  and  be  able 
to  take  a  large  and  comprehenfive  Survey  of  the 
concurrent  Circumftances  of  things  prefent  ?    And  he 
muft  be  blefTed  with  a  [olid  Judgment,  that  by  put- 
ting many  things  at  once  into  the  Balance,  he  may 
find  which  oatweigns   the  reft,    and  determine  his 
prefent  Conduct  thereby.     He  muft  have  a  Degree 
of  Sagacity   to  forefee  future  Evencs,  according  to 

the 


5erm.  XXVIII.    A  Lovely  Carriage,  &c.     95 

the  ufual  Confequences  of  things  in  this  mortal  State. 
The  prudent  Man  forefees  the  Evil,  and  hideth  him/elf* 
but  the  fimple  pafs  on,  and  are  punijhed,  Prov.  xxii.  3. 
That  is,  they  fuffer  for  their  want  of  Prudence  and 
Forefight.  And  befides  all  thefe,  he  mould  be  a 
Man  of  firm  and  Jieady  Resolution  to  go  through  Dif- 
ficulties, and  to  put  in  practice  what  his  Judgment 
has  determined. 

Rafhnefs  and  ungovemed  Pafiion  are  great  Enemies 
of  this  Virtue.  Both  thefe  pulh  a  Man  onward  to 
a  hafty  and  irregular  Conduct.  His  Lips  multiply 
Folly,  and  his  Hands  practife  it  through  the  Impa- 
tience of  his  Spirit.  His  unguarded  Talk,  and  preci- 
pitant Actions  plunge  himfelf  into  Snares,  andfome- 
times  involve  his  Acquaintance  in  the  fame  Mifchief. 

There  are  other  Characters  alfo  inconfiftent  with 
Prudence,  fuch  as  an  unthinking  and  an  unfteady  Tem- 
J>er.  The  thoughtlefs  Perfon  lives  at  a  venture,  walks 
always  at  random,  and  feems  to  aim  at  nothing.  He 
enjoys  the  prefent  Hour  indeed,  talking  and  acting 
according  to  the  meer  Appearances  of  things.  He 
is  content  with  a  flight  fudden  View  of  any  thino- 
without  Recollection  or  Forethought ;  and  in  a  moft 
literal  Senfe  takes  no  Thought  for  the  Morrow.  The 
fickle  and  unconftant  Man,  he  may  aim  at  fomethino- 
indeed,  and  have  honeft  Defigns  in  his  Head,  but  is 
ever  changing  the  means  to  attain  them,  and  pur- 
fues  nothing  with  that  Steadinefs  that  Prudence  re- 
quires, or  that  the  Neceffity  of  human  Affairs  de- 
mands of  every  Man  that  would  be  wije  and  happy. 
Such  Men  may  be  pitied  as  weak  and  filly,  but  they 
are  feldom  efteemed,  or  mueh  beloved  in  the  World, 
while  Prudence  is  fo  much  wanting. 

There  is  no  Neceffity  that  I  mould  cite  fpecial 
Parts  of  the  Word  of  God,  to  encourage  us  to  feek 
this  moft  amiable  Quality,  fince  the  Recommenda- 
tions-of  true  Wifdom,  both  human  and  divine,  are  fcat- 
tered  up  and  down  through  all  the  facred  Writings : 
And  the  Spirit  of  God  has  given  115  one  or  two  Books 

On 


q6  Chriftidn  Morality ',  viz.        Vol.  II. 

on  purpofe  to  teach  us  Prudence  ;  thefe  are  the  Ec- 
clefiajtes  and  the  Proverbs  of  Solomon.  Nor  can  I  pro- 
pose any  better  Direction  to  gain  univerfal  Wifdom, 
than  to  read  the  Book  of  Proverbs  often  with  Dili- 
gence and  humble  Prayer. 

II.  Moderation  is  another  lovely  Quality.  It  teaches 
us  to  maintain  a  Medium  between  thofe  wild  Ex- 
tremes, into  which  human  Nature  is  ready  to  run 
upon  every  Occafioni 

When  a  warm  and  imprudent  Talker  adorns  fome 
common  Character  with  exceflive  Praifes,  and  car- 
ries it  up  to  the  Stars  •,  the  moderate  Man  puts  in  a 
cautious  Word,  and  thinks  it  is  fufficient  to  raife  it 
half  fo  high.  Or  when  he  hears  a  vaft  and  unrea- 
fonable  Load  of  Accufation  and  Infamy  thrown  up- 
on fome  Ieffer  Miftakes  in  Life,  the  moderate  Man 
puts  in  a  foft  Word  of  Excufe,  lightens  the  Burthen 
of  Reproach,  and  relieves  the  good  Name  of  the  Suf- 
ferer from  being  prefTed  to  Death.  When  he  fees 
Opprejfion  and  Violence  practifed  amongft  his  Neigh- 
bours, the  Jujlice  of  his  Soul  directs  him  to  take  the 
Part  of  the  injured  Per/on,  and  his  own  Moderation  and 
Goodnefs  inclines  him  to  do  it  in  fuch  a  manner,  as 
may  calm  and  fupprefs  the  Refentment  of  the  Op- 
preffed,  and  foften  and  melt  the  Oppreffor  into  Com- 
pliance with  the  Rules  of  Juftice.  Thus  he  recon- 
ciles them  both,  without  giving  Offence  to  either. 

When  any  Sects  of  Chriftians  feem  to  be  carried 
away  with  the  furious  Torrent  of  fome  prevailing 
Notions,  or  fome  unneceflary  Practices,  fome  fpe- 
cial  Superftition,  or  a  contentious  Spirit,  the  mode- 
rate Man  tries  to  fhew  how  much  of  Truth  and  Good- 
nefs may  be  found  amongft  each  Party,  where  all 
agree  to  hold  Cbrijl  J  ejus  the  Head  ;  though  he  dares 
not  renounce  a  Grain  of  Truth  or  necejfary  Duty,  for 
the  fake  of  Peace,  and  he  would  contend  earneftlyy 
where  Providence  calls  him,  for  the  EfTential  Articles 
of  Faith  which  were  once  delivered  to  the  Saints ;  for  he 

knows 


Serm.  XXVIII.     A  Lovely  Carriage,  &c.       97 

knows  the  Wifidom  that  is  from  above  is  fir  ft;  pure,  and 
ifjen  peaceable,  Jam.  iii.  17.     Yet  he  takes  this  Oo 
cafion  to  prove  that  fome  Truths  or  feme  Practices, 
are  Articles  of  lefs  Importance  to  the  Chriftian  Life  ; 
that  they  are  not  worthy  of  fuch  unchriftian  Quar- 
rels ;  and  thus  he  attempts,  as  far  as  poftible,  to  re- 
concile the  angry  Difputers.     Sometimes  he  has  the 
Happinefs  to  (hew  them  both  that  they  fight  in  the 
dark  •,  he  explains  their  Opinions  and  their  Contefts, 
and  puts  the  beft  Senfe  upon  both  of  them  :    And 
when  he  has  brought  them  into  the  Light,  he  makes 
it  appear  that  they  are  Friends  and  Brethren  ;    and 
that  Religion  and  the  Gofpel  are  fafe  on  both  fides, 
if  they  would  but  dwell  together  without  fighting, 
but  that  it  is  forely  endangered  by  their  Battels.     So 
St.  Paul  dealt  with  the  Jewijh  and  Gentile  Cbriftians, 
and  aflured  them  that  they  both   belonged  to  the 
kingdom  of  God,  and  the  Church  of  Cbrift,    though, 
they  quarrelled  about  Flejh,  and  Herbs,  and  Holy-days. 
How  lovely,    how  glorious,  how  defirable  is  fuch  a 
Character  as  this  ! 

I  confefs  when  a  Party-Spirit  runs  high  among  the 
different  Se#:sof  Religion,  or  the  different  Divifions 
of  Mankind,  this  moft  amiable  Virtue  is  called  by 
the  fcandalous  Names  of  Indifferency,  and  Lukewarm- 
nefs,  and  Trimming  ;  and  it  fuftains  a  World  of  Re- 
proaches from  both  the  quarrelling  Parties.  Mode- 
ration,  though  it  is  the  blefTed  Principle,  which  a- 
wakens  and  aflifts  Men  to  become  Peace-makers,  yet 
at  the  fame  time  when  it  enters  into  the  Battle  to. 
divide  the  Contenders,  it  receives  an  unkind  Stroke 
from  either  Side.  This  the  Reconciler  expects,  and 
he  Ipears  it  for  the  Hike  of  Union  and  Love. 

The  moderate  Man  in  Cafes  of  private  Property  or 
Intereft,  does  not  infift  upon  the  utmoft  of  his  own 
Right-  with  a  ftiffand  unyielding  Obftinacy,  but  a- 
bates  of  his  juft  Pretenfions  for  the  fake  of  Peace  ; 
and  what  he  praclifes  himfelf,  he  perfuades  others  to 
practifc  in  the  like  Contefts.  This  is  that  Moden- 
Vol.  II.  H  ticti 


98  Chrijlian  Morality  ^  viz.         Vol.  If. 

tlon  and  Gcntknefs,  which  the  great  Apoftle  recom- 
mends a  few  Verfes  before  my  Text,  Phil.  iv.  5, 
Let  your  Moderation  be  known  to  all  Men.  And  our 
bleffed  Lord  himfelf  gives  the  moderate  Man  this  il- 
luftrious  Encomium,  Blejfed  are  the  Meek,  who  fub- 
mit  rather  than  quarrel,  for  they  /hall  inherit  the  Earth. 
Blejfed  are  the  Peace-makers,  for  they  Jhall  be  called  the 
Sons  of  God,  Matt.  v.  5,  9.  Happy  Souls,  whom 
the  God  of  Truth,  and  the  God  of  Peace,  acknow- 
ledges'for  his  Children,  and  to  whom  he  promifes  a 
large  Inheritance  ! 

And  let  it  be  obferved  alfo,  that  whatfoever  hard 
Ufage  the  Sons  of  Peace  may  meet  with,  while  the 
Ferment  of  Parties  is  hotteft,  and  the  Storm  is  high, 
yet  when  the  Clamour  and  Rage  are  funk  and  calm, 
when  the  Party-fury  hath  fpenc  it  felf,  and  is  grown 
cool  enough  to  fuffer  Men  to  bethink  themfelves,  and 
to  fee  all  things  in  their  true  Colours,  then  the  Man 
of  Moderation  itands  approved  of  Men  as  well  as  of 
God  ;  the  divine  Virtue  appears  in  its  own  lovely 
Form,  and  receives  a  becoming  Share  of  Honour. 

III.  Humility  is  a  lovely  Virtue.  It  is  beautiful  and 
becoming  for  a  Man  to  divert  himfelf  of  all  affected 
Grandeur,  and  not  to  exalt  his  Head  above  his  Neigh- 
bour. O  that  we  were  all  clothed  with  Humility  !  It 
is  an  Ornament  that  becomes  Sinners  well.  Let  us 
put  it  on  with  our  daily  Raiment,  and  ftrive  to  vie 
with  each  other  which  mall  praclife  this  Grace  in 
the  greateft  Perfection. 

How  unlovely  a  Carriage  is  it  toboaft  our  felves 
of  any  fuperior  Quality  we  pofTefs,  or  to  afTume  lofty 
Airs,  becaufe  we  have  more  Money  than  our  Neigh* 
bour !  to  aggrandize  our  felves  in  our  own  Efteem, 
in  our  own  Language,  in  our  Behaviour,  becaufe  we 
fancy  our  felves  to  be  better  drefl,  or  better  fed  than 
our  Fellow-Creatures!  And  if  we  have  a  little  Ho- 
nour put  upon  us  by  the  Providence  of  God,  it  is  a 
criminal  Vanity  for  us  to  grow  haughty  and  infolenc 

upon 


Serm.  XXVIII.     A  Lovely  Carriage,  &c.       99 

upon  that  Account.  I  am  in  pain  whenfoever  I  hear 
a  Man  treat  his  Servant  as  he  does  his  Dog  ;  as  though 
a  poor  Man  were  not  made  of  the  fame  Clay,  nor 
born  of  the  fame  ancient  Race  as  his  Mailer  :  As  tho' 
Adam  (whole  Name  is  Dufi)  was  not  our  common  Fa- 
ther, or  a  Lord  had  not  the  fame  Original  as  other 
Men. 

Nay,  nhe  nobler  PoffefTions  of  the  Mind,  Inge- 
nuity and  Learning,  and  even  Grace  it  felf,  are  no 
fufficien!:  Ground  for  Pride.  It  is  a  comely  thing  to 
fee  a  Man  exalted  by  many  divine  Gifts,  and  yet  a- 
bafing  hirnfelf.  It  is  a  lovely  Sight  to  behold  a  Per- 
fon  well  adorned  with  Virtue  and  Merit,  and  glori- 
fied in  the  Mouths  of  all  Men,  and  yet  concealing 
hirnfelf:  To  fee  a  Man  of  mining  Worth  drawing, 
as  it  were,  a  Curtain  before  hirnfelf,  that  the  World 
might  not  fee  him,  while  the  World  do  what  they 
can  to  do  him  Juftice,  and  draw  afide  the  Veil  to 
make  his  Merit  vifible.  Not  that  a  Man  of  Worth 
is  always  bound  to  practife  Concealment  -,  this  would 
be  to  rob  Mankind  of  the  Bleffing  God  hasdefigned 
for  them,  and  to  wrap  up  his  Talents  in  the  unprofita- 
ble Napkin.  But  there  are  Occafions  wherein  a  wor- 
thy and  illuftrious  Perfon  may  be  equally  ufeful  to 
the  World,  and  yet  withdraw  hirnfelf  from  publick 
Applaufe.  This  is  the  Hour  to  make  his  Humility 
appear. 

How  graceful  and  engaging  is  it  in  Perfons  of  Ti- 
tle and  i^i'.alih,  to  jlcop  to  thofe  that  are  of  mean  Degree, 
to  converfe  freely  at  proper  Seafons  with  thofe  that 
are  poor  and  defpicable  in  the  World,  to  give  them 
leave  to  offer  their  humble  Requefls,  or  fometimes 
to  debate  a  Point  of  Importance  with  them  ?  Not 
all  the  Dignity  of  their  Raiment  can  render  them 
half  lb  honourable  as  this  Condefcenfion  does  j  for 
nothing  makes  them  lb  much  like  God.  The  High 
and  Holy  One,  wBo  inhabits  Eternity,  (loops  down  from 
Heaven  to  vific  the  Afflicted,  and  to  dwell  with  the 
Poor.  And  furely,  when  we  fet  our  fdves^  before 
H  2  the 


loo  Cbrijlian  Morality,  \\z.        Vol.  lb 

the  divine  Majcfty,  we  are  meaner  and  more  con- 
temptible in  his  Eyes,  than  it  is  poffible  for  any 
Fellow-Creature  to  be  in  ours  ;  he  bumbles  bimfelf  to 
heboid  Princes. 

It  muft  be  allowed  indeed,  that  where  God  and 
the  World  have  placed  any  Perfon  in  a  fuperior  Sta- 
tion, and  given  him  a  fenfible  Advancement  above 
his  Fellow-Creatures,  he  is  not  bound  to  tenounce 
the  Honours  that  are  his  Due,  nor  to  act  beneath 
the  Dignity  of  his  Character  and  State.  This  would 
be  to  confound  all  the  beautiful  Order  of  Things  in 
the  natural,  civil,  and  religious  Life.  But  there  are 
Cafes  and  Seafons  that  often  occur,  when  great  De- 
grees of  Humility  may  be  practifed  without  danger  ok 
finking  one's  own  Character,  or  doing  a  Difhonour 
to  our  Station  in  the  World.  There  is  an  Art  of 
maintaining  State  with  an  Air  of  Modejly,  nor  is  there 
any  need  to  put  on  haughty  and  fcornful  Airs,  in 
order  to  fecure  the  Honours  of  a  Tribunal,  or  the 
higheft  Offices  of  Magiftracy.  I  have  known  a 
Man  who  acted  in  an  exalted  Station  with  fo  much 
Condefcenfion  and  Candor,  that  all  Men  agreed  to 
love  and  honour  him  fo  far,  that  it  was  hard  to  fay, 
whether  he  was  mod  honoured,  or  molt  beloved. 

How  amiable  a  Behaviour  is  it  in  younger  Perfons, 
when  Refpefl  is  paid  to  Age,  and  the  Honour  is  given 
to  the  hoary  Head  that  Nature  and  Scripture  join  to 
require  !  Lev.  xix.  32.  Thou  /bait  rife  up  before  the 
hoary  Head,  and  honour  the  Face  of  the  old  Man,  and 
fear  thy  God :  I  am  the  Lord.  Though  the  Character 
of  the  aged  Perfon,  in  refpect  of  Richer,  Quality,  and 
Learning,  may  be  much  inferior,  yet  the  IVifdom 
that  is  naturally  fuppofed  to  be  derived  from  long 
Experience,  lays  a  Foundation  for  this  fuperior  Ho- 
nour. And  I  look  upon  it  as  part  of  the  Shame  and 
juft  Reproach  of  our  Day,  that  there  is  fuch  a  licen- 
tious Inlblence  afTum'd  by  Youth  to  treat  their  El- 
ders with  Contempt.  But  fo  much  the  more  lovely 
is  the  Carriage  of  thofe  who,  in  fpite  of  evil  Cuftom, 

treat 


Serm.  XX  VIII.  A  Lovely  Carriage,  Sec.  i  o  r 
treat  old  Age  with  Reverence,  and  abhor  the  pert 
and  petulant  Indignities  that  fome  of  their  Companions 
calt  upon  the  Writings  and  Counfels  of  their  An- 
ceftors. 

And  here  I  beg  leave  alfo  humbly  to  admonijh  my 
Fathers,  that  they  practife  the  lovely  Grace  of  Conde- 
fcenfion,  when  they  converfe  with  thole  that  are  young. 
I  entreat  them  to  permit  a  Youth  of  an  ihquifitive 
Genius,  to  propofe  an  Argument  for  fome  farther  Im- 
provement of  Knowledge,  or  to  raife  an  Objection 
againft  an  eftablifhed  Doctrine,  and  not  to  anfwer 
him  with  an  imperious  Frown,  or  with  the  Re- 
proaches of  Herefy  or  Impertinence.  I  befeech  them 
to  indulge  the  riling  Generation  in  fome  Degrees  of 
Freedom  of  Sentiment,  and  to  offer  fome  Demon- 
ftration  for  their  own  Opinions,  befides  their  Autho- 
rity, and  the  Multitude  of  their  Years. 

The  Apoftle  Peter's  Advice  may  be  addrefs'd  to 
Perfons  of  all  Ages  and  Characters.  1  Pet.  v,  5. 
Te  lounger,  fubmit  your  [elves  to  the  Elder  :  Yea,  all  of 
you  be  fubjeel  to  one  another,  and  be  clothed  with  Hu- 
mility -,  for  God  refifleth  the  Proud,  and  givelb  Grace 
to  the  Humble. 

If  we  have  more  Knowledge  than  others,  how  lovely 
is  our  Conduct,  when  we  teach  and  inftruct  them, 
not  like  Sovereigns  cf  their  Faith,  and  Dictators  to  their 
Under jtanding,  but  in  a  way  of  friendly  Converfation, 
and  mutual  Improvement?  If  any  thing  occur*  to 
be  debated,  it  is  a  Sign  of  Modefty  to  yield  to  the 
Force  of  Argument,  and  not  refolve  before- hand  to 
be  infallible  and  obftinale,  as  though  we  were  exempt- 
ed from  the  common  Frailty  of  human  Nature,  and 
free  from  all  PoiTibility  of  Miftake. 

While  we  are  arguing  with  others,  in  order  to 
convince  them,  how  graceful  a  thing  is  it,  when  we 
have  the  Power  of  the  Argument  on  our  own  £ide, 
to  keep  our  felves  from  lnjult  and  'Triumph  !  ^low 
engaging  a  Behaviour  toward  our  Opponent,  when 
we  fecm  to  part  as  though  we  were  equal  in  the  De- 

H  3  bate 


102  Cbrijli an  Morality,  viz.  Vol.11. 

bate,    while  it's  evident  to  all  the  Company,    that 
the  Truth  l.es  wholly  on  our  Side  ! 

Yet   I  will  own  there  are  Scafons,    when  the  ohjli- 
tiate  ind  the  rffuming  Di'.ularJ  fhould  be  made  to  feel 
the  Force  of  an   Argument,    by  difplaying  it  in  its 
victorious  and  triumphant  Colours:    But  this  is  fel- 
'  om   to  be  practifed,    fo  as  to  infult  the  oppofite 
7,    except   in   Cafes  where  they  have  fhewn  a 
ghry  and  infufferable  Infolence.     Some  Perfons 
■  hardly  be  taught;  Humility  without  be- 
ing f         I j   humbled  ;    and  yet  where  there  is  need 
of  this  Chaftifement,    I  had  rather  any  other  hand 
fliould  be  employed  in  it  than  mine. 

IV.  Meehnefs  is  another  of  the  lovely  Graces.  This 
is  contrary  to  Wrath  and  Malice,  and  all  the  angry 
Paffions,  as  Humility  ftands  n  Oppofition  to  Pride. 
As  there  are  generally  fome  fecret  Workings  of 
Pride  in  the  Heart,  when  a  Man  gives  Indulgence  to 
his  wrathful  Paffions  •,  fo  where  a  Perfon  has  through- 
ly learnt  the  Practice  of  Humility,  the  Grace  of  Meek- 
fiefs  is  eafily  attain'd,  and  indeed  it  feems  to  be  a  ne- 
ceffary  Confequent  of  it. 

How  lovely  is  the  Character  of  a  Man,  who  can 
hear  himfelf  cenfured  and  reviled,  without  reviling 
again  !  Who  can  fuftain  repeated  Affronts,  without 
kindling  into  Flame  and  Fury  !  Who  has  learnt  to 
bear  Injuries  from  his  Fellow-Creatures,  and  yet 
withhold  himfelf  from  meditating  Revenge  !  He  can 
fit  and  hear  a  ftrong  Oppofition  made  to  his  Senti- 
ments, without  conceiving  an  Affront :  He  can  bear 
to  be  contradicted  without  refenting  :  And  as  he 
never  loves  lo  give  Offence  to  any  Man,  fo  neither  is 
he  prejently  offended.  sTis  only  the  more-peevifh  and 
feeble  Pieces  of  human  Nature,  that  are  ready  to 
rake^ffence  at  Trifles,  and  many  times  they  make 
their  own  foolijh  Jeafaujies  a  fufficient  Ground  for  their 
Indignation. 

We 


Serm.  XXVIII.     A  Lovely  Carriage,  &,z.     103 

We  cannot  expect  to  pafs  through  the  World, 
and  find  every  thing  peaceful  and  pleafant  in  it.  All 
Men  won't  be  of  our  Mind,  nor  agree  to  promote 
our  Intereft.  There  are  Savages  in  this  Wildemels, 
which  lies  in  our  way  to  the  heavenly  Canaan  ;  and 
we  muft  fometimes  hear  them  roar  againft  us.  Di- 
vine Courage  will  enable  us  to  walk  onward  wkhout 
fear,  and  Meehiefs  will  teach  us  to  pafs  by  without 
relenting.  We  fhould  learn  to  feel  many  a  Spark  of 
angry  Fire  falling  upon  us  from  the  Tongues  of  o- 
thers,  and  yet  our  Hearts  fhould  not  be  like  Tinder 
ready  to  catch  the  Flame,  and  to  return  the  Blaze. 
The  meek  Chriftian,  at  fuch  a  Seafon,  poflefles  his 
Soul  in  Patience,  as  good  David  did,  when  Shimei  fent 
his  Malice  and  his  Curfes  afcer  him  :  The  Saint  at 
that  time  was  in  an  humble  Temper,  and  laid,  Let 
Shimei  curfe.  We  fhould  not  render  Evil  for  Evil,  but 
according  to  the  facred  Direction  of  Scripture,  endea- 
vour to  overcome  Evil  with  Good  •,  Rom.  xii.  21. 

Anger  h  not  utterly  forbidden  to  the  Christian  •,  yet 
happy  is  he  that  has  the  leaft  Occafion  for  ir.  In 
Ephef.  iv.  26.  the  Apoftle  gives  us  this  Rule,  Be  ye 
angry,  and  fin  not.  As  if  he  would  have  fa  id,  when 
the  Affairs  of  Life  feem  to  require  a  juft  Refentment 
and  Anger,  look  upon  it  as  a  dangerous  Moment, 
and  watch  againft  a  finful  Excefs.  Let  us  never  give 
a  wild  Loole  to  our  Wrath,  but  always  hold  the 
Reins  of  Government  with  a  ftrong  Hand,  left  it 
break  out  into  forbidden  Mifchief.  When  we  give 
our  felves  leave  to  be  offended*  let  the  Anger  appear 
to  be  directed  againfl  the  Sin  of  the  Offender,  if  pof- 
fible,  more  than  againfl  his  Perfon. 

Let  our  Anger  be  well-limed,  both  as  to  the  Seafoa 
and  the  Length  of  it.  The  Seafons  of  it  fhould  be 
very  uncommon  ;  a  Chriftian  mould  feldom  awaken 
his  Anger,  and  the  Continuance  of  it  muft  be^very 
ihort.     Let  not  the  Sun  go  down  upon  your  IVram,  nor 

:  place  to  the  Devil.     The  long  fallen  Refentment 
which  is  practifed  by  fome  Perfons,  carried  on  from 

H  4  Day 


104  Chrijli an  Morality ,  viz.         Vol.11. 

Day  to  Day  with  a  gloomy  Silence,  and  now  and 
tnen  venting  it  felf  in  a  ipiteful  Word,  or  a  fly  Re- 
proach, is  by  no  means  becoming  the  Name  and  Spi- 
rit of  a  Chriftian.  This  is  giving  place  to  the  Devil, 
and  making  room  for  him  to  lodge  in  our  Hearts. 
This  is  as  much  contrary  to  Mceknefs,  as  a  Jhort  and 
fudden  Fury  is,  and  perhaps  carries  in  it  a  Guih  more 
aggravated  in  the  Sight  of  God. 

Yet  neither  mould  our  Anger  indulge  it  felf  in 
loud  and  no'rfy  Practices,  nor  fill  the  Houfe  with  a 
brawling  Sound.  "Tis  better  to  dwell  in  a  Corner  of  the] 
Houfe-top,  than  to  cohabit  in  a  Palace  with  fuch  a 
brawling  Companion  of  Life  •,  Prov.  xxi.  9.  And  the 
wife  Man  has  repeated  it  again  in  the  25/6  Chapter, 
as  a  Matter  worthy  of  double  Notice.  St.  Paul  for- 
bids this  Practice  to  the  Ephefians  ;  Let  all  Bitternefs, 
find  Wrath,  and  '-Anger,  and  Clamour,  and  Evil-fpeak- 
ing,  be  put  away  fro?n  you,  with  all  Malice  ;  Ephef. 
iv.  31. 

Nor  mould  our  Refentments  carry  us  to  any  cruel 
Practices.  The  Word  of  God  fpends  its  Curfes  upon 
fuch  fort  of  Anger,  Gen.  xiix.  7.  Curfed  be  the  Wrath 
ef  Simeon,  for  it  was  fierce,  and  the  Anger  0/Levi,  for 
itjuoas  cruel.  You  know  what  Mifchiefs  it  hurried 
them  into,  even  to  foul  Treachery  and  Murder,  and. 
the  Deftruction  of  a  whole  Country.  The  Grace 
of  Meeknefs  is  an  Enemy  to  all  thefe  Practices,  and  a 
happy  Prefervative  from  them. 

V.  Patience  is  a  lovely  Virtue.  I  am  not  now  fpeak- 
ing  of  that  religious  Exercife  of  it,  which  confifts  in 
an  humble  Submiffion  to  the  Providences  of  God, 
without  repining  at  his  Hand,  or  fending  up  our  Mur- 
murs againft  Heaven  ;  but  a  patient  Canducl  to  our 
Fellow -Creatures,  is  the  thing  which  I  chiefly  defign 
here  tArecOmmend. 

Win  fome  Perfons  ftand  in  need  of  ?ny  of  the 

Neceflfaries  or  Conveniences  of  Life,    they  muft  be 

fuppfy'd  firft,  they  can  brgok.no  Delay  ;    Jet  all  the 

V.  World 


Serm.  XXVIII.     A  Lovely  Carriage,  &tf.     105 

World  ftand  by  waiting  till  they  are  ferved  ;  and 
their  Anger  is  quickly  kindled  if  their  Affairs  are 
not  difpatch*d  in  a  Moment.  They  make  no  Al- 
lowances for  the  Necefilties  or  Conveniences  of  o- 
thers  ;  nor  for  the  various  Accidents  that  attend  hu- 
man Life,  which  may  flop  the  Speed  of  the  moft  di- 
ligent Servant,  and  conftrain  him  unwillingly  to  de- 
lay his  MefTage  or  his  Work.  But  the  patient  Cbri- 
Jiian  confiders  all  things  •,  defires  but  his  Share  of  the- 
Attendance  of  his  Fellow-Creatures,  and  waits  with- 
out Clamour  till  the  proper  Seafon.  He  makes  wife 
and  Jcind  Allowances  for  every  Incident  of  Life  that 
may  give  juft  Occafion  to  a  Delay,  and  gains  the 
Love  of  all  that  are  about  him  by  his  moft  engaging 
Carriage. 

How  lovely  is  it  to  fee  a  Teacher  waiting  upon  ibofe 
that  are  flow  of  Underjianding,  and  taking  due  Time 
and  Pains  to  make  the  Learner  conceive  what  he 
means,  without  upbraiding  him  with  his  Weaknefs, 
or  reproaching  him  with  the  Names  ofjlupidandfenfe- 
lefst  This  is  to  imitate  God,  the  God  ofLong-fuf- 
fering  and  Patience,  Whogweih  IVifdom  to  all  that  ask, 
and  upbraideth  not,  James  i.  5.  The  patient  Man  at- 
tends and  waits  upon  thofe  that  are  flow  of  Speech, 
and  hears  an  Argument  fully  propofed  before  he 
makes  his  Reply.  This  is  an  honourable  and  lovely 
Character  ;  But  he  that  anfwereth  a  Matter  before  he 
heareth  it,  it  is  Folly  and  Shame  unto  him,  Prov.  xviii. 
13.  Perhaps  he  is  utterly  miftaken  in  the  Objecti- 
on which  his  Friend  was  going  to  make,  then  he 
is  juftly  put  to  Ihe  Blufh  for  his  Folly  and  Impa- 
tience. 

The  Virtue  of  Patience  teaches  us  to  be  calm  and 
eafy  toward  our  Fellow-Creature?,  while  we  fuftarn 
fharp  and  continued  Afflictions  from  the  Hand  of 
God.  ■  Tis  the  unhappy  Conduct  of  fome  Christians,, 
that  when  the  great  God  puts  them  under  any  fore 
Trial  or  Chaftifement,  they  are  angry  with  all  their 
Friends  around  them,  and  fcattev  abroad  their  Dil- 
1  contents 


io6  Chrijlian  Morality >,  viz.         Vol.  II. 

contents  in  the  Family,  and  many  times  make  them 
fall  heavieft  upon  their  moft  intimate  Friends.  If 
one  were  to  fearch  this  Matter  to  the  Bottom,  we 
fhould  find  the  Spring  of  it  is  an  Impatience  at  the  fo- 
vereign  Hand  of  God  j  but  becaufe  their  Chriftianity 
forbids  them  to  vent  their  Uneafinefs  at  Heaven, 
they  divert  the  Stream  of  their  Refentmenc,  and 
make  their  Fellow-Creatures  feel  it  :  So  a  Piece  of 
unripe  Fruit  prefs'd  with  a  heavy  Weight  from  a- 
bove,  fcatters  its  four  Juice  on  every  thing  that 
ftands  near  it,  and  gives  a  juft  Emblem  of  the  im- 
patient Chrijlian. 

But  what  a  lovely  Sight  is  it  to  behold  a  Perfon 
burthened  with  many  Sorrows,  and  perhaps  his  Flejh 
upon  him  has  Pain,  and  Anguifh,  while  his  Soul  mourns 
within  him  ;  yet  his  Paflions  are  calm,  he  poffeffes 
his  Spirit  in  Patience,  he  takes  kindly  all  the  Relief 
that  his  Friends  attempt  ro  afford  him,  nor  does  he 
o-ive  them  any  Grief  or  Uneafinefs  but  what  they 
feel  through  the  Force  of  meer  Sympathy  and  Com- 
panion ?  Thus  even  in  the  midft  of  Calamities,  he 
knits  the  Hearts  of  his  Friends  fafter  to  himfelf,  and 
lays  greater  Obligations  upon  their  Love  by  fo  love- 
ly and  divine  a  Conduct  under  the  Weight  of  his 
heavy  Sorrows. 

VI.  Love  to  Mankind  in  the  various  Branches  of  it, 
is  a  moft  lovely  Quality ,  and  well  becomes  a  Chrijlian. 

Should  I  fpeak  of  Love  in  the  Heart,  which  ever 
thinks  the  beft  concerning  others,  and  wifhes  and 
feeks  their  Welfare  and  Happinefs  :  Should  I  fpeak 
of  it  as  it  works  on  the  Tongue,  and  appears  in  all 
friendly  Language,  whether  the  Object  be  prefenc 
or  afar  off:  Should  I  defcribe  it  as  it  difcovers  itfelf 
in  the  Hand  of  Affiflance  and  Bounty,  to  relieve  the 
Poor  and  the  Helplefs  :  Each  of  thefe  would  yield 
iufRcient  Matter  for  a  whole  Difcourfe  ;  and  this 
Grace  would  appear  lovely  in  all  its  Forms.  It  is  a 
Pain  to  my  Thoughts  to  omit  it  here  :  Methinks  I 

can 


Serm.  XXVIIL     A  Lovely  Carriage,  &c.     107 

can  hardly  tell  how  to  Jet  it  go  without  large  En- 
comiums :  Nor  could  I  prevail  with  my  felf  to  pais 
it  over  now  with  fo  brief  a  Mention,  if  I  did  not 
defign  to  employ  an  Hour  or  two  on  this  Subject 


hereafter. 


The  fecond  Tart  of  the    Twenty  Eighth 

SERMON. 

I  Proceed  to  fhew  how  the  very  Light  of  Na- 
ture recommends  every  agreeable  and  obliging  Cha- 
racter ;  every  lovely  Quality  that  is  found  among  Man- 
kind •,  and  Reafon  exhorts  us  to  the  Acquirement  and 
Practice  of  it. 

I.  Our  own  Interest  directs  us  to  it.  'Tis  a  natural 
good  Quality,  and  a  moft  ufeful  thing  to  deftre  the  Love 
of  others,  to  feek  the  Favour  of  our  Fellow-Creatures. 
sTis  a  very  lawful  Ambition  to  covet  the  Good-will 
of  thofe  with  whom  we  converfe  ;  and  to  purfue  fuch 
Practices  as  may  procure  us  a  Place  in  their  good 
Opinion  and  Friend/hip.  We  who  are  born  for  So- 
ciety, muft  naturally  defire  to  (land  well  with  Man- 
kind i  and  that  our  Neighbours  fhould  wi(h  our  Wel- 
fare, mould  treat  us  with  Decency,  and  Civility, 
and  Love  •,  fhould  afTift  our  Intereft,  and  do  us 
good  when  we  Hand  in  need  of  them:  And  if  fo, 
then  the  Rule  of  Jujlice  obliges  us  to  practife  the 
fame  towards  them  which  we  defire  they  mould 
practife  towards  us.  The  more  we  exercife  of  Hu- 
mility, Meeknefs,  Patience,  Charity,  and  Good-will  to- 
wards our  Neighbours,  the  more  Reafon  have  we 
to  expect  the  fame  Reiurns  of  a  lovely  Carriage  from 
them.  And  it  is  no  fmall  Advantage  in  Life,  for  a 
Perfon  to  be  much  beloved.     When  he  falls  under 

fudden 


108  Chrijlian  Morality,  viz.        Vol.  II. 

fudden  Diftreffes,  every  Man  is  ready  to  relieve 
him  i  when  he  meets  with  perplexing  Difficulties, 
he  has  the  ready  Afliftance  of  Multitudes  at  his 
Command,  becaufe  he  hath  many  Lovers. 

II.  It  is  a  mojl  generous  Charatler,  and  the  Sign  of  a 
great  and  good  Soul,  to  delight  to  pleafe  thofe  with  whom 
we  converfe.  'Tis  a  lovely  Sight  to  behold  a  Perfon 
folicitous  to  make  all  round  about  him  eafy  and 
happy.  Such  amiable  Souls  as  thefe,  'tis  a  fre- 
quent Practice,  and  a  Pleafure  to  them,  to  contradict 
their  own  natural  Inclinations,  in  order  to  ferve  the 
Defires,  or  the  Interelt.  of  their  Friends.  A  happy 
Temper  !  that  finds  fo  much  Satisfaction  in  this  Self- 
denial,  that  the  very  Virtue  lofes  its  Name,  and  it 
becomes  but  another  fort  of  Self -pie  afing.  Such  Per- 
fons  are  in  pain,  when  they  find  their  Friends  hard 
to  be  pleafed,  and  they  fufTer  fometimes  too  much 
Uneafinefs  in  themfelves,  becaufe  of  the  perverfe 
Humours  of  thofe  they  converfe  with.  This  Un- 
eafinefs indeed  may  arife  to  a  criminal  Excefs,  but 
the  Spring  of  it  has  fomcthing  amiable. 

I  could  wifli  every  Soul  of  us  would  learn  a  lovely 
Carriage.    For, 

III.  It  makes  us  refemhle  God  him/elf.  And  yet  there 
are  fome  that  wijl  be  felfifh  and  churlifh,  that  will 
practife  the  fur ikis  or  the  peeviJJj  Pa  (lions,  through 
fome  reigning  Pnnciple  of  Pride,  or  Covetoufnefs,  Im- 
patience, or  Envy.  There  are  fome  that  delight  in 
vexing  their  Fellow-Creatures,  and  in  giving  them 
Torment  and  Pain. 

Part  of  thefe  Qualities  make  us  a-kin  to  Brutes  of 
the  worfer  kind,  when  we  take  care  of  none  but  Self, 
and  are  regardlefs  of  our  Neighbour's  Welfare.  "  If 
"  Self  bt  healthy  and  rich,  eafy  and  honoured,  'tis 
"  no  matter  though  the  reft  of  the  World  fuftain 
*«•  Sicknefs,  and  Poverty,  and  Scandal."  Others  of 
thek  unlovely  Characters  approach  nearer  to  the 

Spirit 


Serm.  XXVIII.     A  Lovely  Carriage,  he.     109 

Spirit  of  the  Devil,  who  takes  delight  in  torturing 
his  Fellow-Creatures,  and  doing  what  Mifchief  he 
can  amongft  Men. 

But  'tis  a  God  like  Temper  to  take  a  fweet  Satis- 
faction in  diffufing  our  Goodnefs,  and  in  pleafing 
and  ferving  all  that  are  near  us.  Let  us  then  be  Fol- 
lowers of  God  as  dear  Children.  He  is  the  original 
Beauty,  he  is  the  lovelieft  and  the  beft  of  Beings. 
To  be  good,  and  to  do  good,  is  a  divine  Perfection,  and 
let  us  remember  'tis  a  Perfection  that  may  be  imita- 
ted too.  He  canfes  his  Sun  to  rife,  and  his  Rain  to  fall 
on  the  Juft  and  the  Unjuft,  and  fills  the  Hearts  even  of 
the  Evil  as  well  as  the  Good  with  Food  and  Gladnefsy 
when  he  gives  them  fruitful  Seafons.  Let  us  not  dare 
then  to  be  rough,  and  quarrelfome,  and  fullen,  and 
ill-natur'd,  while  we  profefs  to  be  his  Off-fprjng. 
Let  there  be  fomething  lovely  in  our  whole  Temper 
and  Conduct,  while  we  pretend  to  be  Imitators  of  the 
God  of  Love. 

And  does  the  Light  of  Nature  furnifh  us  with  all 
thefe  Motives  for  a  lovely  Carriage  ?  then  furely  the 
Light  of  Scripture  enforces  them  all.  The  Gofpel  obliges 
Chriftians  to  this  Practice  by  much  ftronger  Argu- 
ments, and  it  lays  on  us  more  fubflantial  Obliga- 
tions. 

I.  The  blejfed  and  ever  glorious  Trinity,  the  Father, 
the  Son,  and  the  Holy  Spirit,  give  us  in  the  Gofpel  a 
divine  Example  of  this  Pratlice. 

Has  God,  the  great  and  glorious  God,  manifefled 
a  lovely  Conduct  in  his  Works  of  Creation,  and  his 
Ways  of  Providence  ;  how  much  more  glorious  a 
Pattern  has  he  fet  us  in  the  Tranladlions  of  his  re- 
deeming Love  !  What  Condefcenf:on  hath  he  here 
fhewn  !  What  Gentlenefs !  what  Patience  and  For- 
bearance !  what  Forgivenefs  !  what  infinite  and 
endlefs  Difcoveries  of  Grace  has  h*  made  in  his  Go- 
fpel! 

God 


Ho  Cbrifli 'an  Morality,  viz;         Vol.  II. 

God  the  Father  reconciling  the  World  to  himfelf  by  Jefus 
Chrifi,    has  a  peculiar  Sweetnefs  of  Afpect,  and  moft 
amiable  Appearance.     Here  every  Chnftian  beholds 
himfiichashereveal'd  himfelf  to  Mofes,  when  hecaus'd 
his  Glory  to  pafs  before  him,  Exod.  xxxiv.  6.  The  Lord, 
the  Lord  God,  merciful  and  gracious,  long  fuffering,  and 
abundant  in  Goodnefs  and  Truth,  &c.     The  Son  of  Goa 
Hooping  down  to  take  Flefh  and  Blood  upon  him, 
made  the  moft  amiable  Figure  in  the  Univerfe.     E- 
vefi  in  his  glorious  and  triumphant  Stare  in  Heaven, 
he  is  reprefented  by  a  Lamb  that  was  /lain,  an  Em- 
blem of  Meeknefs  and  Innocence.     And  if  ever  the 
llejjed  Spirit    appeared  in  the  Shape  of  any  living 
Creature,  'twas  in  the  Form  of  a  Dove,  a  lovely  and 
gentle  Animal.     Thus  the  blejjed  Trinity  confpire  to 
teach  us  this  amiable  and  divine  Carriage. 

II.  The  Son  of  God  incarnate  has  brought  a  lovely  Pat- 
tern  of  this  Practice  nearer  to  us  in  his  whole  Deport- 
ment on  Earth.  I  cannot  part  with  the  moft  graceful 
Example  of  our  Lord  Jefus  Cbrift  with  a  flight  No- 
tice. He  came  into  this  World  partly  with  a  De- 
figrt  to  become  our  Pattern  in  every  Virtue,  and 
in  every  Grace.  Let  us  turn  our  Eyes  towards  him 
in  all  the  Circumftances  and  Behaviours  of  Life,  and 
he  will  ever  appear,  as  he  is  in  himfelf,  the  chief eji 
cften  Thoufands,  and  altogether  lovely.  Let  us  take  a 
Survey  of  him  under  thofe  feveral  Particulars,  in 
which  an  amiable  Carriage  has  been  defcribed. 

Is  Prudence  a  lovely  Virtue  ?  How  perfectly  wife 
was  the  Conduct  of  our  Lord  !  How  carefully  d,d 
he  attend  to  the  Circumftances  of  Time  and  Place, 
while  he  dwelt  amongft  Mankind  !  How  happily 
did  he  fuit  his  Converfation  to  his  Company  !  How 
wifely  did  he  derive  his  divine  Difcourfes  from  the 
daily  Occurrences  of  Life  !  How  admirably  did  he 
diftribute  his  Benefits  according  to  the  various  Ne- 
ceflities  of  Men  !  So  that  the  unprejudiced  World 
pronounced  concerning  him,  He  has  done  all  things  well. 

Shall 


Serm.  XXVIII.     A  Lovely  Carriage \  Sec.     1 1 1 

Shall  we  be  rafh  and  foolifti,  fickle  and  imprudent, 
and  live  at  random  in  our  Words  and  our  Works, 
when  we  have  fo  divine  a  Pattern  of  Prudence  before 
us  in  the  Hiftory  of  the  Gofpel  ? 

Is  Moderation  another  lovely  Character,  and  a  Peace- 
maker an  amiable  Title  ?  Such  was  our  blefTed  Lord, 
and  fuch  mould  his  Followers  be.  How  glorious  a 
Sight  is  it  to  behold  the  Son  of  God  coming  down 
from  Heaven  to  be  a  Mediator  betwixt  his  offended 
Father  and  his  offending  Creatures  !  to  reconcile 
Heaven  and  Earth  together,  and  rather  than  fail  in 
this  Attempt,  he  gladly  expofed  himfelf  to  Shame 
and  Death,  and  made  a  Cement  of  everlafting  Friend- 
fhip  betwixt  God  and  Man  with  his  own  Blood.  ^ 
Shall  we,  who  are  reconciled  by  fuch  amazing  Trans- 
actions, quarrel  with  each  other  for  Trifles,  and 
form  our  felves  into  Parties  for  Rage,  and  Strife,  and 
Hatred,  and  yet  profefs  the  Name  of  the  great  Re- 
conciler !  Are  we  not  commanded  to  follow  Peace 
with  all  Men,  as  far  as  poJfiUe,  with  the  Security  of 
our  Holinefs  and  Peace  with  God  ?  And  how  can 
we  otherwife  hope  to  be  the  Subjects  and  Favourites 
of  the  Prince  of  Peace  ? 

Is  Humility  another  Part  of  an  amiable  Character  ? 
Who  was  ever  humble  as  the  Son  of  God  ?  The 
Brightnefs  of  his  Father's  Glory,  and  the  exprefs  Image 
of  his  Perfon,  who  emptied  himfelf,  and  took  upon  him 
the  Form  of  a  Servant,  and  was  ?nade  in  the  Likenefs  of 
Men,  and  humbled  himfelf  yet  lower,  even  to  the  Death 
of  the  Crofs,  and  to  the  Duft  of  the  Grave.  There- 
fore the  Father  loved  him,  and  the  Father  exalted 
him.  This  is  the  Man,  the  God-man,  who  calls  us 
to  the  Practice  of  this  Virtue  ;  Learn  of  me,  fays  he, 
for  I  am  meek  and  lowly,  and  ye  jb'all  find  re(l  for  your 
Souls,  Matt.  xi.  29.  What  Folly  and  Madnefs  "is  it 
for  Duft  and  A  flies  to  be  proud,  when  God's  own 
Son  was  humble  ?  And  he  gives  us  a  noble  Inftance 
to  affure  us  that  Humility  is  a  lovely  Quality  :  When 
the  rich  young  Man  in  the  Gofpel  came,  and  kneel- 
1  ed 


1*2  Chrijiian  Morality,  viz.        Vol.11. 

ed  before  him  to  alk  his  Advice,  J e fits  looked  upon 
him,  and  loved  him  ;  and  would  have  left  it  upon  Re- 
cord in  his  Word,  that  there  was  fomething  lovely 
in  a  modeft  and  humble  Carriage,  even  where  the 
faving  Grace  of  God  was  wanting.    Mark  x.  21. 

Meeknefs  and  Patience  are  the  next  things  I  men- 
tioned, that  go  to  make  up  the  Character  of  a  lovety 
Perfon.  But  who  was  meek  as  the  Son  of  God  is  ? 
What  Affronts  did  he  endure  even  while  he  was  in- 
viting Sinners  in  the  mofl  affecting  Language  to  their 
own  eternal  Happinefs  ?  What  fhameful  Mockery 
did  he  fuftain  ?  What  Loads  of  malicious  and  infa- 
mous Blafpherny  ?  But  when  he  was  reviled,  he  reviled 
not  again  ;  as  a  Sheep  before  the  Shearer  is  dumb,  Jo  open- 
ed he  not  his  Mouth.  O  when  fhall  we  learn  to  imitate 
our  bleffed  Lord,  and  forbear  and  forgive  as  he  did. 

How  was  his  Patience  tried  to  the  utmoft  !  And 
that  nor  only  in  the  fruiilefs  and  thanklefs  Labours 
of  his  Life  among  a  cruel  and  infolent  Race  of  Men, 
but  in  the  Approaches  of  his  bloody  Death.  When 
the  bleffed  Redeemer  lay  agonizing  in  the  Garden, 
or  hung  bleeding  on  the  Crofs,  to  fee  him  oppreffed 
with  the  Weight  of  the  Wrath  of  God  due  to  our 
Sins,  conflicting  with  the  Rage  of  Devils,  forlaken 
by  his  Friends,  and  furrounded  with  the  profane  In- 
fults  of  barbarous  Men  :  What  a  mournful  and  mo- 
ving Spectacle  !  And  yet  there  is  fomething  divinely 
amiable  in  it,  to  behold  him  all  over  calm  and  pa- 
tient, and  meditating  immortal  and  forgiving  Love. 
What  unworthy  Followers  are  we  of  the  bleffed 
J  ejus,  the  Lamb  that  was  /lain,  when  upon  every 
Occafion  we  take  fire,  and  break  out  into  an  impa- 
tient Fury  ? 

But  if  I  mould  enter  upon  the  lajl  Injlance  of  a 
lovely  Character,  and  begin  the  mention  of  Love, 
how  far  beyond  all  Example,  and  beyond  all  De- 
fcription,  is  the  Love  of  our  Lord  Jefus  !  How  ten- 
der were  the  Companions  of  his  Heart  !  How  ex- 
tenfive  the  Benevolence  of  his  Soul !    What  melting 

Langiiagd 


Serm.  XXVIII.     A  Lovely  Carriage,  &c.     113 

Language  of  Love  dropt  from  his  Lips  hourly  f 
And  how  were  his  mortal  and  immortal  Powers  em- 
ployed in  procuring  infinite  Biefiings  for  finfiil  Men, 
indiftributing  them  amongft  the  Rebellious !  O  that 
we  could  l<°arn  to  think,  and  fpeak,  and  act  like  our 
bleffed  Saviour,  wholr  Lite  and  whofe  Death  was  a 
rich  and  various  Scerie  of  divine  and  human  Love  ! 

III.  I  migM  draw  further  Arguments  from  the 
Examples,  and  from  the  Writings  of  the  Apo files  and 
holy  Men  in  the  primitive  Days  of  Chriftianity  ;  when 
they  were  all  of  one  Heart  and  one  Soul,  and  did 
every  thing  to  pleafeandferve  their  Fellow-Chriftians* 
I  would  mentiorr  the  Epiftles  of  St.  John  i  what  a 
(divine  Spirit  of  Love  breathes  in  them  \  But  next  to 
our  Lord  Jefus,  I  iliould  rather  turn  your  Eyes  and 
thoughts  td  the  Temper  and  Conduct  of  St.  Paul, 
the  greateft  of  the  Apoftles,  and  the  neareft  to 
€hrifl^  Wow  did  he  fleafe  all  Men,  not  feeking  his 
own  Profit,  but  their  Salvation,  even  as  Chrifl  pleafid 
not  himfelf  t  And  he  leaves  Us  his  own  Example  in 
Tubordination  to  his  Lord,  Be  ye  Followers  of  me,  even 
as  I  atfo  am  of  Chrift,  and  give  none  Offence  either  to 
Jew  or  Gentile,  Rom.  xv,  j,  2,  3.  1  Cor.  x.  32,  &c. 
Who  is  there  forrowful  among  you,  and  I  fympa- 
thize  not )  Who  is  weak,  and  I  am  not  weak  ?  Who 
is  offended,  and  I  don't  (hare  in  the  Pain  ?  I  bear  and 
endure  all  things  for  the  EletTs  fake,  that  they  may  be 
faved,  2  Cor.  xi.  29.  2  Tim.  ii.  io.  How  lovely  was 
his  Behaviour  in  all  Refpe£ts !  His  Epiftles  are  full 
of  it,  it  mines  through  every  Page  :  His  Character 
demands  a  Volume  to  defcribe  It,  all  worthy  of  our 
Imitation  and  our  Wonder. 

But  I  muft  haften  to  the  Idfi  Motive  derived  from 
Chriftianity,  and  that  is  the  Nature  andDefign  of  the 
Gofpel  it/elf.  'Tis  the  rrioft  lovely  of  all  Religions; 
ffiifdom,  Humility,  Peace,  Patience,  Meeknefs,  Mo- 
deration, and  Love,  run  through  every  Part  of  the 
Covenant  of  Grace,  like  fo  many  bright  and  beauti- 

VOL.   II.  I  ful 


I"  1 4  Chrijlian  Morality,  viz.        Vol.  II. 

ful  Colours  join'd  together  in  the  Rainbow,  that 
ft  retches  its  Glory  round  the  lower  Sky,  and  feale 
an  antient  and  everlafting  Peace  between  Earth  and 
Heaven. 

There  is  therefore  the  mofl:  fovereign  and  con- 
ftraining  Obligation  laid  upon  us  Cbrijiians,  to  do 
all  Things  that  are  lovely,  that  we  may  make  our 
holy  Religion  appear  like  it  felf,  and  caufc  Chrifti- 
anity  to  be  beloved  of  Men.  Every  Chrijlian  is  in 
fome  Degree  intruded  with  the  Honour  of  Chriji,  and 
with  the  Credit  and  Renown  of  his  Gofpel.  Let  us 
be  watchful  then  to  take  all  Opportunities,  and  ufe 
all  pious  Methods  to  make  our  Hope  appear  glorious, 
to  fet  the  Name  of  Chrijl  in  its  own  amiable  Light, 
and  to  adorn  the  Doftrine  of  God  our  Saviour. 

Howdifhonourable  and  fhameful  a  thing  is  it  for 
a  Chrifrian  to  have  an  unlovely  Carriage,  or  to  fhew 
any  thing  in  his  Conduct  that  is  rough  and  forbid* 
ding  !  What  a  Blemifh  does  it  caft  upon  the  Gofpel 
which  he  profefies !  Let  us  talk  what  we  will  of  the 
fublimer  Glories  of  Chrijiianity,  and  profefs  an  Ac- 
quaintance with  the  deepeft  Myfteries,  yet  with  all 
our  flaming  Zeal  for  the  Faith,  we  may  become 
Scandals  to  the  Gofpel)  if  we  abandon  the  Practices 
of  Love.  The  World  will  judge  of  our  Religion  by 
our  Temper  and  Carriage.  We  give  Occafion  there- 
fore to  the  World  to  upbraid  us,  What  do  you  more 
than  others  ?  If  we,  who  pretend  to  be  Chrijlians% 
who  have  profefTed  the  mod  lovely  of  all  Religi- 
ons, are  guilty  of  Practices  unworthy  of  that  facred 
Name  :  When  they  fee  our  Carriage  as  bad  as  others, 
they  will  be  ready  to  cry  out,  What  is  your  beloved 
more  than  another  beloved  ?  What  are  your  Doctrines 
better  than  others,  if  your  Practice  differs  not  from 
others !  And  are  you  willing  it  mould  be  faid  of  you, 
that  you  are  the  Occafions  of  Shame  and  Scandal  to 
the  Name  and  Religion  of  Chrijl  ? 

We  mould  do  all  things  that  are  amiable  in  the 

Sight  of  Men,  that  the  Gofpel  may  have  the  Glory 

i  of 


Scrm.  XXVIII.     A  Lovely  Carriage \  Sec.     1 15 

of  it :  Shall  I  fay,  The  Gofpel  of  Chrlft  deferves  it  at 
our  Hands  ?  If  the  Gofpel  brings  fo  rich  a  Salvation 
to  us,  'tis  fitting  we  mould  bring  a  great  deal  of 
Honour  to  it.  How  honourable  is  it  10  the  Gofpel 
of  Chriji,  when  Perfons  of  a  rough,  crabbed,  four 
Temper,  are  converted  by  this  Gofpel,  are  become 
Chrillians  indeed,  and  are  made  all  over  amiable, 
and  foft,  and  obliging  in  their  Deportments ;  when 
they  carry  it  like  new  Creatures,  like  Perfons  that 
are  changed  indeed,  that  have  much  of  the  Spirit  of 
Love  in  them,  the  Temper  of  the  Gofpel,  and  the 
Temper  of  Heaven !  'Tis  this  Gofpel,  as  I  have 
faid  before,  that  turns  Lions  into  Lambs,  and  Ra- 
vens into  Doves,  the  moft  favage  Creatures  into  mild 
and  gentle. 

While  we  are  thus  engaged  in  the  Praclice  of  Love, 
we  have  no  need  to  abandon  our  Zeal  for  the  Truth  ; 
but  we  mould  feparate  our  divine  Zeal  from  all  our 
own  guilty  paffions,  left  inftead  of  honouring  God, 
we  mould  deftroy  his  Children.  The  Servant  of  tbz 
Lord  may  be  bold  and  ftedfaft  in  the  Defence  of  the 
Gofpel,  but  be  mu(t  be  gentle  towards  all  Men,  ready 
to  teach,  and  patient  under  Injuries.  He  muft  not  firivs 
like  a  Hero  for  Victory,  but  when  any  oppofe  tbem- 
felves  to  the  Truth,  he  muji  injlrutl  them  in ' Meeknefs% 
2  Tim.  ii.  24.  While  we  are  peaceful  and  harmlefs9 
we  may  be  at  rhe  fame  time  prudent  and  wife  ;  our 
Lord  Jefus  has  joined  thefe  two  Characters,  Mail, 
x.  16.  And  it  is  a  very  lovely  Infcription  for  a  Dif- 
ciple  of  Chriji  to  wear  in  all  his  publick  and  private 
Converfation>  Wife  as  Serpents ,  and  harmlefs  as  Doves. 
Thus  we  may  guard  our  felves  from  the  Malice  of 
the  World,  while  we  attempt  to  win  them  by  all  the 
fecred  Methods  of  Humanity  and  divine  Goodnefs, 


I  z  SER^ 


u6  C 'hrifli an  Morality >  viz*         Vol.  IL 


SERMON    XXIX. 

Chriftian  Morality,    viz.  Things  of 
good  Report,   Jsfc. 


Philip,  iv.  8. 

,    ..     Whatfoever  things  are  of  good  Report  — * 
think  on  thefe  Things. 

"Ocri*  vj<pn//.ay  &c. 

TH  E  Value  of  a  good  Name  was  fo  great  un- 
der the  Jewijh  Difpenfation,  that  the  Spirit 
of  God  does  hot  think  it  beneath  his  Care 
to  recommend  it  to  his  own  chofen  People,  by  the 
Mouth  of  Solomon*  the  wifeft  of  Men.  g£ts  better 
and  more  worth  than  precious  Ointment*  Eccl.  vii.  i. 
'Twas  counted  an  Ornament  and  Entertainment  at 
publick  Feafts*  to  have  rich  Oils  poured  upon  the 
Head  ;  the  Price  of  fome  of  them  was  exceeding 
great ;  they  gave  Refrefhment  to  the  natural  Spirits, 
and  fpread  a  Perfume  through  all  the  Company*  But 
a  good  Name  is  of  greater  Price,  'tis  a  rich  Orna- 
ment to  the  Character  of  him  that  poffefles  it,  and 
has  confiderable  Influence  toward  his  Happinefs  ;  fa 
that  to  ufe  the  Words  of  Solomon  again,  Prov.  xxii.  I. 
*Tu  rather  to  be  chofen  than  great  Riches, 

Th? 


Serm.  XXIX.       A  good  Report,  Sec.  117 

The  blefied  Apoftle  of  the  Gentiles  is  of  the  fame 
Mind,  and  he  recommends  to  the  Chrflian  World, 
the  Practice  of  thofe  Things  that  are  of  good  Report , 
which  is  the  way,  whereby  a  good  Name  is  to  be  ob- 
tained. He  had  juft  before  recommended  to  us  the 
Things  that  are  lovely  in  the  Eyes  of  Men,  and  fuch 
as  will  render  us  well  beloved  among  our  Neighbours. 
Now  he  invites  us  to  the  Practice  of  thofe  Things  that 
are  of  good  Report  in  the  World,  fuch  as  will  procure 
us  Reputation  and  a  good  Name,  where  we  may 
Jive,  efpecially  among  the  wife  and  fober  Part  of 
Mankind.  This  hath  fome  Difference  in  it  from  the 
former,  though  it  muft  be  granted,  that  all  things 
that  are  lovely,  have  alfo  a  Tendency  to  obtain  a 
good  Name. 

There  are  many  things  in  the  Conduct  of  Life, 
which  do  not  fo  directly  offer  thcmfelves  to  us,  as 
Parts  of  necejjary  Juftice,  Piety,  or  Goodnefs.  But  yet 
they  are  fuch  as  bear  a  good  Char  after  in  the  World, 
and  they  give  to  the  Man  that  practifes  them,  a  good 
Reputation  among  his  Fellow-Creatures  :  On  the  con- 
trary, there  are  feveral  other  Practices,  which  is 
not  eafy  to  prove  diretlly  fitful,  yet  they  are  of  ill 
Report,  and  they  ought  not  to  be  indulged  among 
Chriftians.  Among  thefe  Practices  of  good  Report, 
fome  are  changeable  with  the  Times  and  Cujloms  of  the 
Country,  and  they  obtain  a  different  Character  and 
Efteem,  according  to  the  Age  and  Place  wherein  we 
dwell  ;  others  always  and  in  all  Places  among  fober 
and  wife  Men,  obtain  the  fame  Character  ;  they 
have  been  in  all  Ages  and  in  all  Nations,  efteemed 
things  of  good  Report  :  The  Nature  of  them  feems 
to  be  unchangeable :  And  'uis  this  fort  of  Actions  only 
that  I  fhall  take  notice  of.  By  various  Particulars 
this  Head  will  be  better  illuftrated  and  improved, 
than  it  can  be  by  any  general  Defcriptions. 

It  is  a  Matter  of  good  Report  to  mind  our  own  Bu- 
finefs,  yet  to  be  of  a  publick  Spirit,  to  be  regular  in  our 
Conducl,    to  keep  the  left  Company ,  to  abflainfrom  the 

I  3  litlTldft 


n8  Chriflian  Morality,  viz.       Vol.11. 

utmoft  Bounds  of  things  lawful,  and  in  doubtful  MatUrs, 
to  follow  the  Pr  a  ft  ices  of  the  wifefi  and  the  beft.  As  I 
difcourfe  upon  each  of  thefe  Particulars,  I  fhall  ob- 
f  rve  what  are  thofe  oppofite  Pratlices  of  evil  Report, 
which  we  ought  to  avoid. 

I.  //  is  a  thing  of  good  Report  to  mind  our  own  Bu- 
finefs.  The  holy  Apoftle  requires  it,  i  Tbejf.  iii.  1 1, 
'That  ye  Jludy  to  be  quiet,  and  to  do  your  own  Bufmefs, 
One  would  think  there  fhould  be  no  need  of  Study  and 
Application  in  order  to  be  quiet  -,  but  fome  Perfons 
are  of  fo  turbulent  and  reftlefs  a  Temper,  that  they 
naturally  intermeddle  with  every  thing  :  They  had 
need  take  pains  with  themfelves  to  keep  themfelves 
quiet,  and  bufy  only  in  their  proper  Work.  The 
Word  in  the  Greek  qodflipSiofyi  fignifies  that  we  mould 
be  ambitious  of  Quietnefs  and  Diligence  in  our  Calling* 
for  it  is  a  Matter  of  Honour  and  Credit.  In  whatfb- 
cver  Station  we  are  placed,  'tis  Indujlry  mult  gain  Re- 
putation. There  are  other  great  and  valuable  Ad- 
vantages of  it,  but  I  confine  my  felf  now  to  this  one, 
that  it  is  a  thing  of  good  Report  among  Men. 

If  Perfons  are  called  to  Magiftracy,  let  them  attend 
to  the  Work  of  their  fupenor  Poft.  Let  them  rule 
and  govern  with  all  Diligence,  and  fulfil  that  Office 
well,  with  which  God  has  intruded  them.  Let  them 
employ  themfelves  much  in  their  proper  Sphere,  and 
not  wear  the  honourable  Title  in  Idlenels,  or  bear 
the  Sword  in  vain,  which  hath  been  too  frequent  a 
Practice  in  this  great  City,  and  thereby  Vice  has 
grown  rampant,  and  Reformation  of  Manners  hath 
been  fliamefully  difcouraged. 

Thofe  who  are  made  tymiflers  of  the  Gojpel,  let 
them  make  it  their  Bufinefs  to  win  Souls  to  Salva- 
tion, to  bring  in  Sinners  to  Faith  and  Holinefs,  and 
to  edify  the  Saints  by  their  Exhortations,  by  their 
Doctrine,  by  their  Example.  We  mould  be  infant 
in  Seafon,  and  out  of  Seajon,  reprove,  rebuke,  and  ex- 
hort with  all  Long-fuffering  and  Doftrine.    Let  him  that 

minijlers.) 


Serm.  XXIX.       A  good  Report,  Sec,  119 

minifters,  wait  on  his  Mini/iry  ;  He  that  teacheth,  on 
Teaching  ;  he  that  exhorteth,  on  Exhortation  ;  Rom.  xii. 
7.  2  Tim.  iv.  2.  Let  us  not  wafte  our  Time  and 
our  beft  Talents  in  the  Purfuit  of  laborious  Trifles, 
in  intricate  and  perplexing  Controverfies,  which  are 
lefs  neceflary  to  the  Life  of  Ohriftianity,  or  on  ufe- 
lefs  and  angry  Squabbles,  which  divide  and  tear  the 
Church.  Nor  let  us  throw  away  thofe  Thoughts  and 
Hours,  on  pompous  Ornaments  of  Learning,  on 
critical  or  polite  Studies,  or  curious  and  artificial 
Works,  which  fhould  be  devoted  to  Matteri  of  more 
facred  Importance. 

If  we  are  engaged  in  Trades,  Manufactures,  or  Mer- 
chandize in  the  World,  let  us  fliew  all  Induftry,  and 
honeft  Labour  and  Care,  and  thus  walk  with  God, 
every  Man  in  his  Calling  wherein  he  is  called,  till  the 
Providence  of  God  evidently  lead  him  to  other  Work, 
1  Cor.  vii.  24.  And  thus  we  may  refute  the  Calum- 
nies of  thofe  who  would  feek  all  Occafions  to  reflect 
upon  us  for  our  ftricter  Profeflion  of  Religion.  There 
are  many  encouraging  Promifes  given  to  Diligence 
in  the  Word  of  God.  I  fhall  mention  but  one  at 
prefent  that  agrees  with  my  prefent  Subject.  Prcv. 
xxii.  29.  Seeft  thou  a  Man  diligent  in  his  Buftnefs,  he 
fhall  ft  and  before  Kings,  he  jh  all  not  ft  and  before  mean 
Men.  That  is,  "  His  good  Report  and  his  Repu- 
*'  tation  fhall  grow  and  encreafe,  that  he  fhall  be 
**  brought  into  more  honourable  Company,  and  to 
«'  a  more  exalted  Station." 

If  we  are  Servants,  let  us  devote  our  Time  and 
Thoughts  to  the  Bufinefs  which  our  Superiors  have 
intruded  us  with,  and  leek  their  Incereft  with  an 
honeft  Soul.  If  we  are  Children  and  Scholars  under 
Infirutlion,  let  us  apply  our  Minds  to  learn  the  things 
we  are  taught,  and  attend  to  the  Inftructions  of  thofe 
who  teach  us.  Every  one  of  us  have  our  proper 
Work,  which  demands  our  Application  to  it. 

There  are  many  Enemies  to  this  Virtue,  many  Pra- 
ctices inconfiftent  with  the  Character  of  Diligence 

I  4  as 


ISO  Chriftian  Morality,  v iz.         Vq  l  .  II. 

as  'tis  celebrated  and  recommended  in  the  Word  of 
God. 

Firft,  Sloth  or  Lazinefs  Hands  foremoft  in  this 
Rank.  Surely  the  Powers  of  our  Mind  and  Body 
were  never  made  to  be  ufelefs.  Go  to  the  Ant,  thou 
Sluggard,  and  learn  Induftry  of  that  little  Animal. 
Can  we  think  we  were  born  to  be  Cumberersof  the 
Ground,  and  meer  Burdens  of  the  Earth  wc  dwell 
on  ?  Let  us  make  off  this  ftupid  and  infamous  Hu- 
mour, let  us  rife  to  an  active  Life,  and  anfwer  the 
Ends  of  our  Creation.  And  for  the  fame  Reafon  it 
is,  that  there  ought  to  be  a  Reftra  nt  put  upon  an 
Excefs  of  Sleep  and  Slumber.  You  know  the  Chara&er 
of  the  drowzy  Wretcn,  that  turns  from  Side  to  Side 
upon  his  Bed,  as  a  heavy  Door  upon  its  Hinges ;  and  the 
Sluggard,  who  with  folded  Hands  fits  (till'' and  lets  the 
Weeds  grow  over  his  Corn  •,  but  thefe  Men  fhall  oe 
clothed  with  Rags,  Prov,  xxvi.  14. 

Secondly,  Luxury  and  an  intemperate  Love  of  Plea- 
fur  e,  is  another  Enemy  to  Diligence  in  our  Callings. 
' Lis  an  odious  Character  that  is  given  to  the  Inha- 
bitants of  Crete  by  one  of  their  own  Poets  *,  and  the 
Spirit  of  God  confirms  the  Truth  of  it,  Titus  i.  12. 
The  Cretans  are  ewl  Beafts,  flow  Bellies  *,  fo  fhamefully 
engaged  in  Gluttony  and  the  Luxury  of  the  Palate, 
that  they  render  themfelves  heavy,  ftupid,  and  unfit 
for  Bufinefs :  A  lazy  Generation  of  Men,  that  have 
much  more  Inclination  to  eat  and  drink;,  and  live  like 
Brutes,  than  to  employ  themfelves  in  any  honeft  La- 
bour, that  is  worthy  of  human  Nature,  or  becomes 
a  Man. 

Under  the  fame  Reproof  I  may  juftly  bring  an  ex~ 
ceffive  Indulgence  of  Sports  or  Recreations,  beyond  what 
is  neceffary  for  the  Refrefhment  of  Nature,  and  the 
Recruit  of  our  Spirits,  in  order  to  fulfil  Duty  with 
more  Diligence :  This  was  intimated  in  a  former 
Difcourfe.  'Tis  but  a  Character  of  ill  Report,  when 
a  Man  is  too  often  found  in  the  Place  of  Sports  and 
unneceflfary  Diverfions,  while  he  ought  to  be  in  his 
j  Sjiop3 


Serm.XXIX.       A  good  Report,  &c\  121 

Shop,  or  in  other  proper  Bufinefs  of  his  Life. 
Prov.  xxi.  27.  He  that  loveth  Pleafure,  /hall  be  a  p09r 
Man  ;  and  he  that  loves  Wine  and  Oil,  Feaftings  arid 
Entertainments,  hefhall  not  be  rich. 

Thirdly,  A  tattling  Humour,  exc-ejfive  Talking,  and 
an  idle  inquifitive  Impertinence,  are  great  Enemies  alfo 
to  that  Indujlry,  that  is  now  recommended  to  us. 
Solomon  affures  us,  that  though  there  is  Profit  in  all 
Labour,  yet  the  Talk  of  the  Lips  tendetb  only  to  Penury^ 
Prov.  xiv.  23.  And  he  redoubles  it  upon  our  Ears, 
that  a  prating  Fool  Jh all  fall,  Prov.  x.  8,  10.  There 
are  fome  Perfons  that  love  to  talk  of  any  thing,  or 
every  thing,  befides  their  own  Bufinefs ;  like  foolifh 
Children  that  turn  over  every  Page  of  their  Books, 
and  flutter  a  little  about  every  Part  of  them,  befides 
wh^re  their  Lefibn  is.  Every  moving  Feather  is 
ready  to  feize  the  Fancy  of  thefe  Triflers,  this  fickle 
and  talkative  Race  of  Men :  They  are  but  taller 
Children.  Every  little  Story  entertains  their  idle 
Inclination,  and  gives  them  frefh  Employment  to  tell 
it  over  again.  They  had  rather  do  any  thing  than 
the  Duty  of  the  prefent  Hour ;  they  fpend  their 
Time  like  the  Inhabitants  of  Athens,  in  little  elfe  but 
hearing  or  telling  fome  'new  thing. 

Some  of  thefe  Perfons  are  ready  to  intermingle 
themfelves  with  every  Man's  Concernments,  uncalled 
and  undelired  :  They  fearch  into  the  Secrets  of  Fa- 
milies, in  order  to  gratify  a  wicked  Humour,  to 
fpread  abroad  and  publifh  fome  private  Scandal.  They 
creep  into  Houfes,  to  make  Mifchief  there,  and  by 
tattling  and  repeating  Matters  of  Conteft,  theyfepa- 
rate  very  Friends,  and  raife  angry  Quarrels  in  peaceful 
Families,  Prov.  xvii.  9.  Such  Perfons  feem  to  deferve 
the  publick  Cenfure  of  the  Magiftrate,  in  the  opi- 
nion of  the  Apoftle  Peter,  1  Pet.  iv.  15.  But  let  none 
of  you,  that  are  Chriftians,  fuffer  as  an  Evil-Boer,  or 
as  a  Bufy-Body  in  other  Mens  Matters.  He  himfelf 
once  fell  under  the  Cenfure  of  Chrifl  our  Lord, 
for  this  inquifitive  and  needlefs  Curiofity.  Johnxxu 

21. 


122  Chriftian  Morality >  viz.        Vol.  II. 

Si,  22.  When  St.  Peter  had  received  a  Prophecy 
from  his  Matter  concerning  his  own  Martyrdom,  he 
had  alfo  an  exprefs  Notice  what  his  own  Bufinefs 
was,  (viz.)  to  follow  his  Mafter.  But  Peter  had  a 
tylind  to  know  what  mould  become  of  John  too  ; 
Lord,  fays  he,  and  what  /hall  this  Man  do  or  fuffer  ? 
What  if  J  will,  fays  our  bleffed  Lord,  that  he  tarry  till 
1  come  again  ?  What  is  that  to  thee  ?  Is  that  thy  Bu- 
finefs, Peter,  to  know  what  lhall  befal  John  ?  Mind 
thy  own  Duty,  and  follow  thou  me.  A  wife  and  di- 
vine Rebuke  from  our  rifen  Saviour!  After  this, 
$t.  Peter  well  knew  how  to  cenfure  fuch  Impertinence, 
and  to  reprove  Bufy- Bodies. 

Of  the  fame  Mind  is  the  Apoftle  Paul.  He  ad- 
vifes  Women  how  to  behave  themfelves,  that  they 
mayn't  fall  under  this  Charge.  Let  them  guide  the 
Houfe,  fays  he,  and  employ  themfelves  in  domeffick 
Affairs  \  For  if  they  negled  this  Work,  they  learn 
io  he  idle,  wandering  about  from  Houfe  to  Houfe  ;  and 
not  only  idle,  but  Tatlers  alfo,  and  Bufy- Bodies,  fpeaking 
things  which  they  ought  not ;  gathering  up  Matter  for 
Slander  of  their  Neighbours  at  their  next  Vifit, 
where  every  one  is  afhamed  to  be  Client,  and  there-^ 
fore  each  is  ready  to  furnifh  the  Company  with  their 
Share.  But  this  Practice,  in  the  Opinion  of  the  fa- 
cred  Writer,  furnifhes  the  Adverfary  with  daily  Oc- 
cafion  to  (lander  Chriftianity,  and  to  fpeak  reproach- 
fully of  the  Gofpel,  and  'tis  a  thing  of  very  ill  Fame7 
i  Tim.  v.  13,  14. 

II,  A  publick  Spirit  is  another  thing  of  good  Report. 
Though  Chriftians  muft  be  diligent  in  their  Bufinefs, 
yet  they  mould  not  confine  all  their  Cares  within  the 
narrow  Circle  of  Self,  but  have  a  hearty  Solicitude 
for  the  Welfare  of  the  Nation  in  which  they  dwell, 
for  the  Neighbours  among  whom  they  inhabit,  for  the 
Church  of  Chriji  in  the  World,  and  extend  their  Con- 
cern to  the  Happinejs  of  Mankind.  The  Apoftle  dU 
reels  Timothy  to  make  Supplications,  Prayers,  and  In- 

tercejfions 


Scrm.XXIX.        A  good  Report,  ice.  123 

UrceJJiom  for  all  Men>  and  to  cake  fuch  a  Satisfaction 
in  the  Mercies  they  receive,  as  to  give  thanks  to  God 
upon  their  Account  5  1  Tim.  ii.  1.  He  exhorts  the 
Ephefians  to  Prayer  and  Supplication  for  all  the  Saints  % 
Ephef.  vi.  18.  And  what  he  taught,  he  alfo  pra- 
ctifed  in  an  eminent  and  glorious  Manner  ;  the  Care 
of  all  the  Churches  came  daily  upon  him :  And  you  find 
him  in  the  Beginning  of  his  EpiitJes  lifting  up  his 
Petitions  and  his  Praifes  to  Heaven  continually  for 
the  Churches  Co  whom  he  writes. 

We  Jhould  rejoice  with  them  that  rejoice^  and  weep 
with  them  that  weep,  and  mare  with  our  Fellow-Chri- 
ilians  in  their  Joys  and  their  Sorrows,  that  we  may 
thereby  double  their  Joys,  and  lighten  the  Weight 
of  their  Sorrows  by  a  blefled  Sympathy.  We  mould 
bear  one  another's  Burdens ',  and  fo  fulfil  the  Law  of 
Chrift,  Rom.  xii.  15.  Gal.  vi.  2.  And  in  1  Cor.  x. 
24.  he  faith,  Let  no  Man  feek  his  own,  but  every  Man 
another's  Wealth,  or  Welfare  ;  that  is,  M  Let  no  Man 
"  be  fo  wholly  fwallowed  up  in  his  own  Profir.  and 
"  Peace,  as  utterly  to  neglect  the  Peace  and  Profit 
«4  of  his  Neighbour."  Bur  chough  this  be  lb  ho- 
nourable and  becoming  a  Practice,  yet  it  has  ever 
been  too  much  neglected,  even  among  the  Profef- 
fors  of  the  Gofpel  ;  for  St.  Paul  cells  the  Philipptans, 
that  Timothy  was  a  lingular  Inftance  of  this  good 
Quality  f  Philip,  ii.  20,  21.  J  have  no  Man  like  mind' 
ed,  who  will  naturally  care  for  your  Slate  ;  for  all  jeek 
their  own,  not  the  things  which  are  Jefus  Chrijl*s. 

Some  may  be  ready  to  raile  an  Objection  here,  and 
fay,  How  is  this  confident  with  the  former  Char  abler 
and  PraiJice  which  I  recommended,  namely,  That  every 
Man  mind  his  own  Bufinefs  ? 

I  grant  that  this  ought  generally  to  be  our  firfr. 
Care,  that  we  fulfil  the  Duties  of  our  own  particular 
Station  well,  and  fee  to  it,  that  our  felves  and  our 
HouJhold  be  fupported  :  This  is  ufually  the  loudeft 
Call  of  Providence,  for  he  that  provides  not  for  thofe 
of  his  awn  Houfe,  when  ic  is,  in  his  Power,  does  not 

anfwer 


124  Chrifiian  Morality,  viz.        Vol.  II. 

anfwer  the  Demands  of  Chriftianity,    but  is  worfe 
than  an  Infidel,  or  one  that  has  denied  the  Faith,  i  Tim, 
v.  8.    But  there  are  many  facred  and  civil  Services 
may  be  done  for  tne  Neighbourhood,  che  Churcht 
and  the  Nation,  without  any  culpable  Hindrance  to 
our  own  Affairs.    So  much  Time  may  be  eafily  re- 
deemed from  Sloth  and  Slumber,    from  ufelefs  and 
impertinent  Converfation,    as  the  Publick  may  call 
for  at  our  Hands.     And  when  there  is  a  Day  of  Di- 
flrefs  or  Trouble  come  upon  our  Friends,  upon  the 
Land  wherein  we  dwell,  or  the  Churches  of  Chrift 
in  the  World,  when  Virtue  and  Religion  are  in  fink- 
ing Circumftances,    we  are  called  fometimes  to  lay 
out  a  larger  Part  of  our  Time  and  Strength,  our  In- 
tereft  and  our  Subftance,    for  the  Welfare  of  the 
Publick,  which  otherwife  perhaps  might  be  due  to 
our  felves,    and  our  own  Family.     In  fuch  Cafes  as 
thefe,    Chrifiian  Prudence  muft  direct  us  how  to  di- 
ftinguifh  wifely,    and  determine  how  far  this  Self- 
Denial  is  to  be  exercifed,  in  order  to  promote  the 
Happinefs  of  Mankind,  and  the  publick  Honour  of 
Chrift.     This  is  a  thing  of  good  Report  in  the  Church 
and  in  the  World,  and  it  will  turn  to  our  own  Ho- 
nour in  the  Day  of  the  Lord. 

But  let  no  Man  deceive  himfelf,  and  vainly  ima- 
gine that  he  may  lay  claim  to  the  Honour  of  a  -pub- 
lick Spirit,  becaufe  he  fpends  half  his  Days  in  Places 
of  publick  Refort,  and  in  fruitlefs  Inquiries  and 
Chatterings  about  the  Affairs  of  Government,  and 
the  Bufinefs  of  the  State  ;  perhaps  he  extends  his 
Cares  alfo  to  Mu/covy  and  Perfta,  as  well  as  Great 
Britain,  while  the  Care  of  his  Shop  is  a  little  thing 
with  him,  the  Bufinefs  of  his  Study  or  Counting- 
Houfe  is  forgotten,  and  his  Family  complains  of 
woful  Neglect  :  Nor  are  publick  Affairs  mended  by 
all  his  Impertinence. 

[  If  this  Sermon  be  too  long,   it  is  be  ft  divided  here.  ] 

III.  Re- 


Serm.  XXIX.      A  good  Report,  &c.  125 

III.  Regularity  in  the  Condutl  of  our  Affairs  is  a  be- 
coming Character  ,  and  will  gain  us  a  good  Name  amongji 
Men.  As  there  are  many  and  Various  Duties  that 
belong  to  the  natural,  the  civil,  and  the  religious 
Life  j  'tis  a  Piece  of  eminent  Wifdom  to  appoint  pro- 
per Seafons  and  Rules  for  the  Performance  of  them  ; 
nor  mould  we  think  it  beneath  us,  as  far  as  pofllble, 
to  govern  our  felves  by  thofe  Rules,  and  keep  to  our 
own  appointed  Seafons  ;  otherwife  all  our  Affairs 
will  be  ready  to  run  into  Confufion  ;  one  Duty  will 
be  apt  to  intrench  upon  another,  and  fome  of  the 
Duties  of  Life  or  Godlinefs  will  be  neglected,  or 
quite  forfaken,  under  a  Pretence  of  want  of  Time. 

One  thing  that  intrenches  upon  the  regular  Hours 
and  Orders  of  Life,  is  a  trifling  and  dilatory  Temper, 
putting  off  neceffary  Bufinefs  (whether  it  be  Work  or 
Devotion)  till  the  lajt  Moment ;  and  then,  if  the  lead; 
Accident  intervenes,  we  have  not  left  our  felves  fuf- 
ficient  Time  to  perform  it.  Thefe  are  the  Perfons 
who  are  frequently  found  in  a  Hurry  and  Confufion, 
becaufe  they  have  neglected  to  do  the  proper  Work 
in  the  proper  Seafon.  Their  Bufinefs  is  always  done 
in  hafte,  and  often  unfiniihed.  Thefe  are  they  who 
keep  no  Appointments,  who  are  feldom  true  to  their 
Hour,  who  make  their  Friends  wait  for  them  upon  all 
Occafionsj  who  often  create  Uneafinefs  to  all  the 
Company,  and  put  a  whole  Family  out  of  ordej. 
What  an  unbecoming  Behaviour  is  this  !  What  an 
ill  Afped  it  bears  !  efpecially  if  thefe  Delayers  are  in 
any  Degree  inferior,  or  the  younger  Parts  of  a 
Houfe.  And  yet  it  might  eafily  be  prevented,  by 
taking  the  firft  Opportunity  for  every  Bufinefs.  O 
'tis  an  excellent,  a  golden  Rule,  Never  leave  that  till 
to  morrow,  which  may  be  done  to  day,  nor  truft  the  Bu- 
finefs of  this  Hour  to  the  Care  of  the  next,  for  the  next 
Hour  is  not  thine. 

When  Servants  are  of  this  dilatory  and  trifling  Hu- 
mour, they  wafte  their  Matter's  Time  perpetually, 

and 


126  Chriftiah  Morality,  viz.        Vol.11. 

and  put  their  Superiors  to  many  Inconveniencies. 
They  prevent  one  another's  Bufinefs,  as  well  as  neg- 
lect their  own.  You  would  wonder  how  they  could 
fpend  three  or  four  Hours  in  a  common  Errand,  and 
make  a  Family  wait  half  a  Da^  for  a  Mefiage,  that 
might  bedifpatched  in,  half  an  Hour,;  They  cannot 
keep  their  Eyes  or  their  Ears  from  attending  to  every 
Object  they  meet  %  their  endlefs  Curiofity  of  Inqui- 
ry, and  their  irrefiftible  Inclination  to  talk  of  every 
thing  that  does  not  concern  them,  is  an  everlafting 
Hindrance  td  their  proper  Work.  This  atlive  fort 
efldlenefs  is  much  harder  to  be  cured  than  that  of  the 
flow  and  ftupi'd  kind  i  and  you  fee  it  belongs  to  the 
Poor  as  well  as  the  Rich  5  though  it  is  a  Matter  of 
Difreputation  and  Infamy  to  both. 

Perfons  of  this  unhappy  Conduct,  whether  of  high 
or  low  Degree,  are  in  great  Danger  of  trifling  in 
the  moft  facred  and  divine  Concernments,  as  well  as 
in  common  Life.  They  fometimes  manage  their  [pi- 
ritual  and  immortal  Affairs  in  the  fame  dilatory  man- 
ner, but  with  more  dreadful  and  fatal  Confequence, 
They  put  off  Repentance  from  Day  to  Day,  and  de- 
lay their  folemn  Tranfactions  with  God,  till  Sick- 
nefs  feizes  them,  or  till  Death  approaches  1  Then 
what  Hurry  of  Spirit !  what  dreadful  Confufion  of 
Soul !  what  Tumults  and  Terrors  overwhelm  them  I 
And  it  is  well  if  the  Matters  of  their  Salvation  be 
not  unfinifhed  at  the  laft  Hour,  and  themfelves 
made  miferable  to  all  Eternity,  becaufe  they  trifled 
away  Life  and  Time. 

A  fecond  Enemy  to  this  regular  ConduH  of  Life,  and 
which  indeed  is  derived  from  the  former,  is  this, 
An  Inverfwn  of  the  Order  of  Nature,  and  a  Change  of 
the  Seafons  which  God  hath  appointed  for  Buftnefs  and 
Reft. 

I  confefs  this  is  not  now-a-days  a  Matter  of  til  Re- 
port in  it  felf,  however  contrary  it  be  to  the  Laws  of 
Nature  and  the  Creation  :  But  'tis  attended  with  many 
Irregularities,  and  fometimes  with  infamous  Practices 

too: 


Serm.XXIX.       A good  Report,  &c.  127 

too  :  And  therefore  I  would  fpend  one  Pase  to  give 
it  an  ill  Name,  and  to  bring  it  into  juft  Discredit. 

God  has  made  every  thing  beautiful  in  its  Seafon9 
Ecclef.  iii.  1 1,  The  Sun  arifeth,  and  Man  goeth  forth 
to  his  Work  until  the  Evening  ;  Pfal.  civ.  22,  23.  *Tis 
more  natural  and  healthful  to  purfue  the  Concerns  of 
Life,  as  much  as  poflible,  by  Day-light.  Midnight 
Studies  are  prejudicial  to  Nature  :  A  painful  Expe- 
rience calls  me  to  repent  of  the  Faults  of  my  youn- 
ger Years,  and  there  are  many  before  me  have  had 
the  fame  Call  to  Repentance.  Wearing  out  the 
lightfome  Hours  in  Sleep,  is  an  unnatural  Walte  of 
Sun-Beams.  There  is  no  Light  fo  friendly  to  ani- 
mal Nature  as  that  of  the  Sun.  Midnight  Affemblies% 
Feftivals,  and  Entertainments ,  exhauft  the  Spirits,  and 
make  a  needlefs  Profufion  of  the  NecefTaries  of  Life  : 
They  carry  a  very  ill  Appearance  with  them,  even 
where  no  Wickednefs  is  indulged,  they  are  Practices 
of  evil  Report,  and  deferve  Cenfure  and  Shame. 

It  is  no  Honour  to  our  whole  Nation,  that  we 
have  learnt  the  Fafhion  of  doing  nothing  in  the 
Morning  ;  among  Perfons  of  Mode  the  Day  often 
begins  at  Noon  :  The  Hours  of  Bufinefs  are  grown 
much  later  among  us  than  our  Forefathers  could  bear. 
They  knew  the  Worth  of  Day-light. 

In  fome  things  indeed  we  are  bound  to  comply 
with  Cuftom,  or  we  muft  forfake  the  World  ;  for 
a  few  can  never  item  the  general  Tide,  or  reform  a 
degenerate  Age :  And  there  are  fome  few  Trades 
and  Employments  which  demand  Labour  at  Night. 
But  in  our  general  Conduct  we  mould  endeavour  to 
a&  more  agreeably  to  the  Laws  of  Creation  and  Na- 
ture, and  to  reduce  Families  to  a  little  better  Order, 
wherefoever  we  have  Power  and  Influence.  Surely 
it  can  be  no  great  Hardfhip  for  any  Perfons  in  Health 
to  begin  their  Day  with  the  rifing  Sun,  for  almoft 
half  the  Year.  We  fhould  not  think  it  fufficienc 
to  get  up  a  little  before  Noon,  nor  fhould  wc 
turn  the  Morning  of  God  and  Nature  into  Midnight, 

nor 


1*8  Cbrifiian  Morality,  viz.        Vol.  It 

nor  make  the  Decline  of  the  Sun  ferve  for  our  Morn- 
ing Work. 

I  would  not  be  thought  in  this  Page  to  reflect  upon 
the  weak,  the  fickly,  and  the  aged  Parts  of  Mankind, 
whofe  Nature  may  require  longer  Sleep,  and  a  larger 
Degree  of  Reft  to  recruit  their  Spirits :    Nor  do  I 
accufe  thofe  unhealthy  Perfons,  who  can  get  no  Slum- 
ber till  the  Night  is  half  fperit,  and  are  thereby  con- 
ftrained,  meerly  for  the  fake  of  Health,  to  let  their 
Bed  intrench  upon  fo  many  Hours  of  Day-light :  Yet 
I  perfuade  my  felf,  that  if  thefe  laft  would  but  bear 
the  Inconveniencies  they  complain  of  for  a  Week  or 
two,   if  they  would  break  off  their  Morning-Slum- 
bers early,  and  early  betake  themfelves  to  Reft,  Na- 
ture would  quickly  learn  a  better  Habit,  the  Refor- 
mation would  foon  grow  eafy  :    And  perhaps  this 
might  advance  their  Health  in  a  fenfible  manner, 
beyond  all  their  old  Indulgences,  or  their  prefent  Ex- 
pectations. 

An  excejive  Love  of  Company,  an  AffeUailon  of  go- 
ing abroad,  a  Delist  in  Wine  and  Jlrong  Drink,  are 
the  third  fort  of  Enemies  to  that  Regularity  and  Order 
which  I  am  now  recommending.  Such  Practices 
are  cenfured  in  the  Word  of  God  •,  I  have  called  the 
Prophet  Ifaiah,  in  a  former  Difcourfe,  to  witncfs 
againft  the  Drunkard,  but  I  mufl  afk  leave  to  cite 
the  fame  Text  again,  againft  the  Walters  of  Time 
in  Taverns,  or  meaner  Drinking- Houies.  Wo  to 
them  that  go  to  their  Cups  in  a  Morning :  This  throws 
all  the  Bufinefs  of  the  Day  out  of  Order  ;  and  fome- 
times  they  are  tempted  to  continue  until  Night,  or  at 
Jeaft  they  return  thither  again  and  fta'y  till  Wine  in- 
flame them  ;  then  all  the  Follies  of  Life  play  their 
Parts;  but  they  forget  Religion,  and  regard  not  the 
Work,  nor  Worfhip  of  the  Lord,  Ifa.  v.  n,  12.  How 
often  has  it  been  found,  that  the  Religion  of  the 
Clofet,  as  well  as  that  of  the  Family,  hath  been 
fhorten'd  and  omitted,  and  by  Degrees  thruft  out  of 
Doors,  and  forgotten,  for  want  of  making  off  every 

Impediment 


Serm.  XXIX.       A  good  Report,  6cc.  129 

Impediment*  and  confining  our  felves  to  proper  Sea- 
ions.  We  intend  to  fulfil  our  Duties,  but  we  intend 
it  at  random,  without  keeping  any  Time  for  it  : 
And  thus  fome  Houfholds,  that  would  be  called 
Chriftians,  live  without  God  in  the  World.  They  that 
tarry  long  at  Wine,  or  in  any  needLfs  Company,  and 
lengthen  out  the  Hours  of  their  needlefs  Abfence 
from  Home,  may  count  themfelves  guilty  of  the  fe- 
veral  Diforders  that  are  committed  in  the  Family  ; 
which  would  be  rectified,  or  intirely  prevented  by 
the  Prefence  of  the  Mailer. 

I  confefs  fometimes  neceffary  Bufinefs  detains  a  Per- 
fon  beyond  his  ufual  and  appointed  Hour  :  There 
mult  alio  be  fome  Allowances  made  for  the  unhappy 
Engagements  whfch  may  attend  fome  particular  Cal- 
lings in  the  World.  Our  own  Confciences  mud  be 
the  final  Judges  in  this  Cafe  :  But  let  us  be  faithful 
and  honelt,  and  frequently  make  an  Enquiry,  whe- 
ther our  Conduit  be  regular  or  no  ;  and  whether  it 
be  the  NeceJJity  of  Affairs  that  intrenches  upon  the 
Seafons  of  Duty,  or  whether  it  be  a  carelejs  Indiffe- 
rence of  Spirit.  Good  Orders  in  a  Houfhold,  and  re- 
gular Hours  for  all  the  Duties  and  Enjoyments  of 
Life,,  give  Beauty  and  Ornament  to  Life  it  felf : 
Like  a  mufical  Inftrumenc,  where  every  String  is 
wound  up  to  ftrike  its  proper  Note,  and  the  fkiiful 
Mufician  keeps  his  Time,  how  does  it  entertain  the 
Ear  with  innocent  Pl^afure,  and  refrefh  the  Heart, 
when  practifed  at  proper  Seafons  ?  Such  a  Family 
appears  like  a  Bethel,  a  Houfe  of  God,  and  the  Lord 
himfelf  delights  to  dwell  in  it.  O  may  it  be  my  Lot 
and  Portion  always  to  inhabit  in  fuch  a  Tabernacle, 
till  I  lay  down  this  Body  in  the  Drift,  and  my  Soul 
arifes  to  the  well-ordered  Family  of  Heaven  ! 

IV.  Sorting  our  felves  ivith  the  bejl  Company  is  ano- 
ther beautiful  Part  of  Chr'ifiian  Conduct,  and  procures 
a  good  Report.  By  the  bejt  of  Company,  I  don't  in- 
tend the  Greatefi  or  the  Ricbefl,    nor  the  rnoft  Inge- 

Vol.  II.  K  viotu 


130  Chrijlian  Morality,  viz.         Vol.  II. 

nious  and  Witty  ;  for  there  are  fome  of  thefe  that  are 
vain  and  vile  enough  •,  but  the  befl  in  my  Efteem, 
are  thofe  who  are  moft  Virtuous,  moft  Pious,  moll 
Knowing  and  Wife,  or  thofe  that  zvzfeeking  after  Vir- 
tue, Piety,  andWifdom.  Thus  by  Converfation  with 
the  one,  we  may  be  always  doing  good,  and  with  the 
other  we  may  be  always  receiving  fome  good.  He  that 
walketh  with  wife  Men,  Jhall  grow  yet  wifer,  but  the 
Companion  of  Fools  fhall  be  dejtroyed  -,  Prov.  xiii.  20. 
Be  not  deceived,  God  is  not  mocked,  evil  Communications 
corrupt  good  Manners.  A  heathenifh  Poet,  and  an  in- 
fpired  Apoftle  agree  in  thefe  Words,  1  Cor.  xv.  33. 
If  we  are  engaged  much  in  Converfe  with  thofe  that 
are  light,  and  frothy,  and  vain,  we  mall  gain  the 
fame  Levity  of  Temper.  If  we  talk  much  with  the 
Profane,  we  fhall  be  tempted  now  and  then  to  a  pro- 
fane Expreflion  too.  Can  a  Man  touch  Pitch  and  not 
be  defiled?  Can  a  Man  pafs  through  the  Flames,  and 
his  Clothes  not  be  finged  ?  Neither  can  thofe  that 
walk  frequently  and  delightfully  amongft  light, 
vain,  intemperate  Perfons,  efcape  being  defiled  by 
them. 

'Tis  true,  the  Apoftle  tells  us,  if  we  would  utter- 
ly feclude  our  felves  from  all  manner  of  Converfe 
with  Perfons  of  ill  Character,  we  muft  abandon  So- 
ciety, and  almoft  go  out  of  the  World,  1  Cor.  v.  10, 
But  the  Meaning  of  the  Apoftle,  when  he  bids  us 
avoid  evil  Companions,  is,  as  much  as  poffible,  to 
mun  their  Company  *,  fee  therefore  that  it  is  a  ne- 
ceffary  Call  of  Providence  leads  you  amongft  them  ; 
otherwife  abftain.  Thofe  who  give  themfelves  up 
to  be  entertained  by  every  one  that  will  entertain 
them,  thofe  who  will  walk  with  every  Companion, 
and  will  herd  with  every  Drove,  they  are  in  danger 
of  being  corrupted  with  tftoy  Vice,  and  of  learning 
every  ill  Principle. 

But  if  through  the  Grace  of  God,  we  mould  efcape 
the  Infection  of  Error  or  Sin,  yet  we  fhall  lofe  our 
good  Name  by  keeping  ill  Company.    A"  Delight 

in 


Serm.  XXIX.        A  good  Report,  &c.  131 

in  bafe  and  wonhlefe  Companions,  will  make  the 
World  judge  that  we  are  Ike  them  :  Whereas  we 
fhall  gain  part  of  the  good  Character  of  our  Afib- 
ciates  and  Acquaintance,  and  derive  Honour  from 
them,  if  we  are  fo  happy  as  to  have  Friendfhip  and 
Intimacy  with  Perfons  of  Piety,  Learning,  and  Vir- 
tue. May  thefe  be  the  Friends  of  my  Choice,  and 
my  Companions  for  ever  ! 

V.  Abflinence  from  theulmofl  Bounds  of  things  lawful 
is  another  Practice  of  good  Report  amongft  Men,  and 
ffpecially  amongft  Chriftians.  *Tis  but  a  narrow 
Line  in  many  Cafes,  that  divides  between  a  lawful 
and  a  finful  Practice  ;  and  if  we  will  venture,  as  near 
as  poflible  to  the  very  Borders  of  what  we  think 
lawful,  we  fhew  too  great  an  Inclination  to  the  bor- 
dering Iniquity,  and  we  fhall  often  be  in  danger  of 
treading  on  forbidden  Ground.  If  we  indulge  the 
Love  of  Pleafure,  or  give  an  unguarded  Loofe  to 
any  lawful  Paflion,  we  fhall  find  it  difficult  to  with- 
hold the  Violence  of  corrupt  Nature  from  tranfgref- 
fing  the  lawful  Bounds.  If  a  wild  Horfe  be  induig'd 
in  his  Career,  'tis  well  if  he  does  not  break  the  Reins, 
and  fling  the  Rider.  *Tis  a  foolifh  Fancy  to  walk 
upon  the  Edge  of  a  Precipice,  unlefs  we  could  in- 
fallibly fecure  our  Head  from  Giddinefs,  or  our 
Feet  from  Scumbling.  'Tis  much  fafer  therefore  to 
keep  a  proper  Diftance  from  fata!  Danger.  The 
World  will  give  us  but  an  ill  Character,  and  fay 
very  juftly  concerning  us,  that  we  are  not  much  a- 
fraid  of  Vice,  if  we  dare  rafhly  venture  into  Temptation. 

*Tis  the  Advice  of  the  Holy  Spirit,  and  St.  Paul 
to  the  Chriftian  Converts,  Abjlain  from  all  Appearance 
if  Evil,  1  ThefT.  v.  22.  And  the  Apoftle  Jude  re- 
quires us  to  "bate  even  the  Garments  thai  are  /potted  by 
the  Flcfh,  Jude  ver.  23.  Every  thing  that  looks  like 
Guilt  fiiould  forbd  our  Approach  \  we  mould  chufe 
to  ftand  afar  off,  and  with-hold  our  Defires,  left  we 
UcMIe  our  Confciences,    and  bring   a  Blemifh  upon 

K  2  our 


132  Chri 'fit an  Morality ,  viz.         Vol.11. 

our  Chriftian  Character.  Whar,  an  Honour  is  it  to 
any  Man,  when  it  is  faid  concerning  him,  "  He 
44  has  a  tender  Soul,  and  a  Conference  that  will  not 
44  itretch  to  the  Length  of  the  loofe  Cuitoms  and 
44  Fafhions  of  the  Times  ;  he  dares  not  allow  him- 
44  ielf  ail  the  Liberties  which  are  innocenc  and  law- 
44  ful,  left  he  mould  wound  his  own  Spirit,  and  his 
"  good  Name,  by  venturing  too  near  to  the  Borders 
44  of  Iniquity.".  Let  fuch  a  Temper  be  our  con- 
front Guard  and  Ornament. 

VI.  Following  the  common  Praclices  of  the  Saints  in 
doubtful  Matters,  \s  another  thing  of  good  Report,  and 
ought  to  be  fo  among  thofe  that  profels  the  Name 
of  Ckrijl :  "Whether  it  be  in  our  Trade  and  Bufineis, 
in  our  Apparel,  or  our  Viiits,  in  our  Forms  of  Ad- 
drefs  to  our  Superiors,  or  common  Methods  of  Con- 
verfation  and  Civility,  of  Recreation,  or  Entertain- 
ment, let  the  general  Cuftoms  of  the  Saints  of  the 
pureft  Ages,  or  the  Cuitoms  of  the  pureft  Churches, 
and  the  bed  Chriftians  in  our  own  Age,  be  a  Di- 
rection to  our  Practice.  Afk for  the  good  old  Way,  fays 
the  Prophet  Jeremy,  and  if  we  know  not  what  Part 
to  chufe,  let  us  go  by  the  Footjieps  of  the  Flock  of  Chri  it. 
Enquire  what  the  Followers  of  our  Lord  have  done 
in  pad  Ages,  and  what  the  wifeft  and  beft  of  them 
do  in  our  own  Age,  and  this  will  give  us  a  confi- 
derable  Afliftance,  to  determine  what  ought  to  be 
our  Practice. 

In  1  Cor,  xi.  16.  the  Apoftle  Paul  feems  to  refer 
to  this  general  Rule,  for  our  Determination  in  doubt- 
ful Matters.  When  he  had  been  propofing  the  Law 
of  Nature,  or  the  Order  of  Creation,  to  direct  the 
Man  and  the  Woman  what  fort  of  Coverings  they 
ought  to  wear,  (viz.)  That  a  Woman  ought  not  to  be 
uncovered,  and  that  a  Man  fhould  not  wear  long  Hair, 
|(i.  e.  fhould  not  nourifh  his  Hair  to  make  ir.  grow 
long,  as  Women,  nor  manage  it  with  a  nice  and  ef- 
feminate Curiofityj  he  concludes  with  this  Sentence, 

V 


Serm.  XXIX.        A  good  Report,  Sec.  133 

If  any  Manfeem  to  be  contentious,  that  is,  if  any  Man 
be  not  contented  with  the  Arguments  I  have  brought, 
but  will  carry  on  Contenton  and  Difpute,  let  him 
remember  this  decifive  Argument,  that  we  have  no 
fuck  Cujlom,  nor  the  Churches  of  Gcd  ;  we  the  Preach- 
ers of  the  Gofpel,  and  the  Apoftles  of  Chrijf,  have 
neither  found  nor  approved  fuch  fort  of  Cuitoms  a- 
mong  the  Chriflians  where  we  have  lived,  nor  are 
they  practifed  in  any  of  the  Churches  of  God,  which 
we  have  heard  of. 

I  will  readily  allow,  that  the  ftrcT:  Profeflbrs  oi 
Religion,  in  fome  particular  Ages  of  the  Church, 
may  have  generally  indulged  either  fome  unreafon- 
able  Scruples,  or  fome  unreafonable  Liberties.  There 
are  fome  Practices  of  evident  and  undoubted  Law- 
fulnefs,  which  have  been  forbidden  in  fevere  and 
dreadful  Language  by  fome  or  other  of  our  religio  :s 
Anceftors  ;  fuch  as  wearing  borrowed  HairH  or  Jujffer- 
ing  our  own  to  reach  the  Shoulders  -,  ttfing  any  thing  that 
borders  upon  Lot  or  Chance,  except  in  Matters  of  f acred 
or  jolemn  Concernment  ;  wiping  a  Friend* s  Health  when 
we  drink  ;  praclifing  an)  Part  of  our  civil  Calling  after 
Sun-Jet  on  Saturdayr,  or  even  calling  the  Months,  or 
the  Bays  of  the  Week,  by  Names  borrowed  from  the 
Heathens,  fuch  as  Monday  or  Tuejday,  January  or 
February  ;  Yet  in  fuch  Cafes  as  thefe,  had  I  lived 
amonglf.  them,  I  would  have  conformed  ro  their 
Cuftoms,  and  have  given  no  Offence  •,  but  I  would 
have  taken  every  proper  Deration  10  (hew  that  thefe 
were  unnecellary  Scruples. 

This  was  the  Conduct  of  St.  Paul,  in  ?he  Con- 
troverfy  about  eating  Meats  offered  to  Idols,  1  Cor. 
viii.  8.  Meat  commendeth  us  ml  to  God,  ne  t'oer  if  we 
eat  are  we  the  better,  neither  if  we  eat  not  are  we  the 
worfe.  There  he  declares  how  needlefs  thefe  Scru- 
ples were  ;  and  1  Cor.  x.  25.  to  (hew  their  Chriitian 
Liberty,  where  no  fcrupulous  Perfon  was  prefent 
and  oppofed  it,  he  bids  them  eat  whatfoever  is  fold  in  the 
Shambles i  a/ling  no  £hie(lions  for  Confaencc-fake.     But  in 

K  3  both 


134  Chriflian  Morality,  viz.       Vol.  ll. 

both  thefe  Places  he  cautions  them  againft  offending 
the  weaker  Brethren,  and  (hews  alio  how  afraid  he 
was  of  giving  Offence,  or  acting  in  their  Preience 
contrary  to  their  Practices,  even  though  they  were 
built  on  needlefs  Scruples.  Ver.  13.  J  will  eat  no 
Fiejh  while  the  World  ft ands,  if  it  make  my  Brother  to 
offend,  i.  e.  if  it  tempt  him  to  grow  bold,  and  ven- 
ture upon  the  fame  Food  againfl  his  Confcience. 
And  the  Apoftle  practifed  this  Self-denial,  left  he 
Ihouldyl//  againjl  his  weak  Brother,  left  he  fhouldgwy* 
him  by  this  uncharitable  Licence,  as  Rom.  xiv.  15. 
This  holy  Caution  and  Tendernefs  of  offending  the 
Weak,  was  the  conftant  Practice  of  that  bleffed 
Saint,  who  had  more  Knowledge  than  all  of  us,  but 
he  had  more  Condefcenfion  and  Self-denial  too.  O 
that  we  might  all  make  him  our  Pattern,  and  pra- 
cb'fe  the  Charity  that  we  preach  fo  loudly,  and  pro- 
fefs  with  fuch  a  modern  Affurance  ! 

There  are  other  Practices  which  might  be  com- 
prized under  this  general  Character,  and  recom- 
mended as  Things  of  good  Report.  But  I  muft  not 
draw  fuch  Difcourfes  out  to  a  tirefome  Length,  which 
perhaps  may  create  but  too  much  Pain  and  Uneafi- 
nefs,  by  the  very  Senfe  and  Subject  of  which  they 
treat.  Yet  certainly  'tis  a  Part  of  our  Duty  and  our 
Intereft  to  know,  and  meditate,  and  practile  thofe 
things  that  may  gain  us  a  good  Name  and  Reputa- 
tion in  the  World,  and  may  brighten  our  Character 
among  the  Churches  of  Chrijl  ;  and  to  avoid  every 
thing  that  would  blemifh  our  Honour,  or  fink  our 
Efteem  among  wife  and  good  Men. 

What  Arguments  may  be  drawn  from  the  Light  of 
Nature  to  inforce  this  Exhortation,  or  what  more 
powerful  Motives  are  deriv'd  from  the  Gofpel,  to  a- 
waken  and  excite  us  to  the  Practice  of  all  that  is 
honourable,  fhall  be  confider'd  in  the  next  Difcourfe, 
when  1  treat  of  the  Matters  of  Virtue  and  Praife, 
which  are  recommended  in  the  laft  Words  of  my 
Text. 

S  E  R- 


Serm.  XXX.        Courage  and  Honour.  135 


SERMON    XXX. 

Courage  and  Honour ;  on,  Virtue  and 
Praife, 


Philip,  iv.  8. 

If  there  be  any  Virtue,  and  if  there  be  any 
Praife,  think  on  thefe  Things. 


EtvT^  apiln  koli  il  ti£  eVtuj'o;,  &c. 

TTIRTUE  is  an  honourable  and  cxtcnfive 
y  Name  :  'Tis  ufed  by  moral  Writers  to  include 
all  the  Duties  we  owe  to  our  felves,  or  our  Fel- 
low-Creatures ;  fuch  as  Sobriety,  Temperance,  Faitb- 
fulnefs,  Jujlice,  Prudence,  Goodnefs,  and  Mercy  ;  and  the 
Senfe  of  it  is  fometimes  itretched  fo  far,  as  to  com- 
prehend alfo  the  Duties  of  Religion  which  we  owe  to 
God.  But  let  us  take  notice,  that  the  fir  ft  and  ori- 
ginal Signification  of  the  Word  both  in  the  Greek 
and  Latin  Tongues  is  much  more  limited,  and  ic 
means  only  Power  or  Courage. 

The  Greek  Word,  «?«7«,  ufed  here  by  the  Apoftle, 
is  derived  from  vAf*f,  the  Name  of  Mars,  or  the  Plea- 
then  God  of  War:  And  doubtlefs  the  moft  antienc 
meaning  of  it  amongft  the  Greek  Writers  was  warlike 
Valour,  though  in  time  the  Pbilofophers  inlarged  the 
Senfe  of  it  to  include  every  moral  Excellency. 

K  4  The 


136  Chrijlian  Morality,  viz.         Vol.  II, 

The  feveral  Places  in  the  New  Teftamenc  where 
this  Word  is  ufed,  have  chief  Reference  po  ibme 
Work  of  glorious  Power  when  it  is  applied  to  God,  or 
Courage  when  it  refers  to  Men.  I  wifli  I  could  flay 
here  to  explain  them  all,  but  I  mud  mention  one 
of  them,  {viz.)  2  Pet.  i.  g.  Add  to  jour  Faith  Virtue , 
to  Virtue  Knowledge,  to  Knowledge  Temperance,  &c.  Vir- 
tue is  to  be  added  to  Faith,  that  is,  next  to  your 
Belief  of  the  Gofpcl,  get  Courage  to  profefs  what  you 
believe  :  'Tis  not  to  be  fuppofed,  that  in  this  Piace 
Virtue  can  fignify  the  whole  of  Morality,  becaufe  the 
particular  Virtues  of  Temperance,  Patience,  and  Cha- 
rily are  named  alfo  :  And  therefore  this  muft  fignify 
i'ome  Part  of  Morality  diflindt  from  the  reft,  (viz.) 
a  Strength  or  Fortitude  of  Soul. 

And  for  the  fame  Reafon  the  Word  Virtue  in  my 
Text  cannot  fignify  the  whole  Syftem  of  moral  Duties, 
becaufe  St.  Paul  in  the  fame  Verfe  had  been  recom- 
mending Truth,  J  it fl  ice,  and  Purity  or  Temperance, 
which  are  fo  many  Pieces  of  Morality  j  and  'its  not 
reafonable  to  imagine  that  he  brings  in  a  general 
Name  that  comprehends  them  all  in  the  en  id  ft  of  fo 
many  Particulars,  which  is  contrary  to  the  Ufe  of 
all  Writers,  and  to  his  own  Cuflom  too.  I  confefs 
if  he  had  faid,  If  there  be  any  other  Virtue,  (as  he 
does  in  the  like  Cafe,  Rom.  xiii.  9.  when  he  had 
omitted  any  Particular)  we  might  then  have  under- 
load Virtue  in  the  general  Senfe  ;  but  now  it  is  evi- 
dent, that  he  means  a  particular  Excellency,  diflinct 
from  ihofe  before-mentioned  ;  an!  the  Word  it  felf 
requires  us  to  undcrfland  a  brave,  bold,  ajid generous  Spi- 
rit and  Praclice.  He  recommend ;  to  them  a  great  and 
excellent  Behaviour,  wherein  their  holy  Courage  may 
appear,  when  the  Call  of  Providence  gives  a  juft 
Occalion. 

Courage  is  a  Virtue  which  Hands  in  Oppofition 
both  to  Fear  and  Shame  ;  and  it  guards  the  Mind  of 
Man  from  the  evil  Influence  of  both  thole  Paffions. 
1*he  Man  of  Courage  has  not  fuch  a  feeling  Fondnefs 

for 


Serm.  XXX.        Courage  and  Honour.  137 

for  his  Flejh  nor  his  Eft  ate,  as  to  be  afraid  to  profefs 
his  Sentiments,  or  to  fulfil  his  Duty  at  every  Call  of 
Providence,  though  his  Eftate  may  fuffer  Damage 
by  it,  or  his  Flefn  be  expofed  to  Pain  :  Nor  has  he 
fuch  a  Tendernefs  for  his  Honour,  as  to  fecure  it 
with  the  Lofs  of  his  Innocence.  He  is  noc  a  (named 
to  appear  for  Virtue  in  an  Age  of  Vice  and  Scandal  : 
He  (lands  up  boldly  for  the  Honour  of  his  God,  and 
ventures  a  thouiand  Perils  rather  than  wound  his  Con- 
fcience,  or  betray  his  Truft  :  He  dares  profefs  and 
practife  Temperance  among  an  Herd  of  Drunkards, 
and  Purity  in  the  midft  of  the  Lewd  and  Unclean  : 
The  Man  of  Courage  can  defpife  the  Threatnings  of 
the  Great,  and  the  Scoffs  of  the  Witty,  confeious  of 
his  own  Integrity  and  Truth.  He  can  face  and  op- 
pofe  the  World  wiih  all  ics  Terrors,  and  travel  on- 
wards in  the  Paths  of  Piety  without  Fear.  The  righ- 
teous Man  is  bold  as  a  Lion,  Prov.  xxviii.  1. 

Now  jt  is  the  Apoftle's  Advice  to  the  Philippiau 
Converts,  that  whenfoever  there  is  any  juft  Occa- 
fion  given  to  exert  their  Fortitude  (whether  it  be  in 
the  Defence  of  the  Rights  of  Mankind,  and  the  Li- 
berties of  their  Country,  or  in  Vindication  of  the 
Caufe  of  God  or  VirtueJ  let  the  Cbriflian  take  thofe 
Opportunities  to  fpeak  his  Mind,  and  (hew  his  Cou- 
rage ;  Jet  hira  make  it  appear  that  the  Meek  of  the 
Earch  may  fometimes  refiit  the  mighty  Opprefibrs, 
that  the  Followers  of  the  Lamb  dare  to  oppofe  the  wild 
Beajls  of  the  Jge,  and  are  ready  to  faenfice  all  that 
human  Nature  calls  dear  for  the  Service  of  God,  or 
the  Welfare  of  their  Fellow-Creatures. 

The  Heathen  World  may  derive  fome  Arguments 
from  the  Light  of  Reafon,  and  fome  perhaps  from 
more  corrupt  and  felfifh  Principles,  to  awaken  their 
Valour,  and  to  raife  Heroes  amongft  them  :  But  there 
is  nothing  among  all  the  Writings  of  the  PbibJophers% 
or  the  Examples  of  their  real  or  their  fabled  Heroes^ 
that  can  raife  and  fupport  fo  illuitrious  and  divine  a 
Courage,     as  the  Principles  and    the  Patterns  with 

which 


138  Chrlfiian  Morality,  viz.        Vol.  IF. 

which  the  Gofpel  of  Cbrift  has  furnifhed  us ;  whether 
we  look  to  Jefus,  the  Founder  of  our  Religion,  the 
Son  of  God  in  our  Nature,  or  to  his  Apoftles,  or 
to  the  primitive  Martyrs,  among  whom  fome  of  the 
weaker  Sex  and  the  weaker  Age,  have  out-fhone 
the  Glory,  and  darkened  the  Luftre  of  all  the  great 
Men  of  Heatbenifm, 

What  blefled  Views  hath  the  Gofpel  given  us  of 
Heaven  and  future  Happinefs,  to  animate  our  Zeal, 
and  to  engage  us  to  the  boldeft  Efforts  of  Goodnefs  \ 
What  Promifes  of  Almighty  Power  to  affift  us  in  our 
facred  Attempts,  and  to  bear  up  our  Spirits  !  What 
rich  and  infallible  Affurances  have  we  in  the  Word 
of  God  to  fupport  our  higheft  Expectations,  that  if 
we  are  faithful  to  the  Deaths  we  /hall  receive  a  Crown 
of  Life!  And  Jefus  our  Fore-runner  hath  already 
taken  PofTeflion  of  all  thefe  Prizes  and  Glories  to 
reward  the  Conquerors. 

Shall  we  fink  and  defpond  at  any  dark  Appearan- 
ces ?  Shall  our  Spirits  fail  us  in  the  midft  of  Duty, 
when  we  have  (0  many  divine  Motives  to  Valour  and 
holy  Fortitude?  Methinks  there  fhould  be  nothing 
too  hard  for  a  Chrifiian  to  undertake  or  fuffer,  when 
God  and  Providence  call  him  to  it.  I  confefs  that 
Flefh  and  Blood  are  frail  and  feeble  :  Animal  Na- 
ture overwhelms  the  Soul  with  its  Shudderings,  and 
forbids  the  Execution  of  the  braveft  Purpofes. 
'Tis  only  Grace,  divine  Grace,  that  can  ftrengthen 
the  trembling  Chrifiian,  and  make  him  venture 
through  Dangers  and  Death  in  the  Way  to  the  hea- 
venly Crown.  'lis  this  gives  Power  to  the  Pro- 
mifes, and  makes  the  Saint  believe  the  Performance. 
*Tis  this  fets  Heaven  before  his  Eyes,  and  gives  it 
fuch  an  attractive  Influence,  fuch  a  fovereign  Con- 
quer!: over  all  his  Fears  •,  it  even  braces  the  Sinews  of 
Nature,  and  exalts  the  Spirits  to  defpife  Danger  and 
Pain.  What  Wonders  of  holy  Fortitude  might  a 
Chriftian  perform,  if  the  Eye  of  his  Faith  were  kept 
always  open,  and  firmly  fix'd  on  rhofe  bright  and 
everlafting  Invifibles  ?  But 


Serm.  XXX.        Courage  and  Honour.  139 

But  I  (hall  enlarge  no  farther  on  this  Argument 
ofCbriftian  Courage,  and  I  am  the  more  inciin'd  to 
difmifs  this  Subject  at  prefenc,  having  referv'd  fome 
Difcourfes  on  it  for  another  Seafon  *. 

I  proceed  therefore  to  the  laft  Exhortation  in  my 
Text,  If  there  be  any  Praife,  any  Actions  that  de- 
fer ve  Honour  amongft  Men,  think  on  thefs  Things, 
engage  your  felves  in  the  Praclice,  and  obtain  the 
Honour.  The  Praife  which  the  Apoftle  here  recom- 
mends, may  be  defcribed  as  Cicero,  the  famous  Ro- 
man Orator,  defcribes  Glory  -,  'tis  the  concurrent  and 
unanimous  Commendation  of  good  Men,  or  the  general 
Voice  of  wife  and  uncorrupted  Judges,  concerning  any 
eminent  Prattice  of  Virtue. 

The  holy  Apoftle  had  juft  before  recommended 
Things  of  good  Report,  and  now  he  exhorts  them  to 
the  Practice  of  laudable  Atlions,  or  Things  that  me- 
rit Praife.  The  Difference  between  thefe  two  is 
this  -,  A  good  Report  fignifies  a  clear  and  unblemifhed 
Character,  fair  Reputation  among  Men,  a  good 
Name  among  thofc  with  whom  our  daily  Acquain- 
tance lies,  and  our  civil  Converfation  and  Bufinefs. 
But  Praife  implies  a  confiderable  Degree  of  Applaufe 
or  Honour,  obtain'd  by  fome  eminent  Actions,  or 
fome  extraordinary  Inftances  of  Wifdom,  Courage, 
or  Goodnefs.  A  Man  that  has  never  attain'd  to  any 
great  Degree  cf  Excellence  above  his  Neighbours, 
may  yet  have  &  fair  Reputation  in  the  World  :  But 
the  Word  Praife  feems  to  imply  a  great  and  honour- 
able Name,  as  well  as  a  good  one. 

I  fhall  mention  but  two  general  Inflames  wherein 
we  may  fuppofe  the  Apoftle  recommends  to  us  the 
Practice  of  thole  Things  that  are  laudable  :  One  is, 
an  extraordinary  Conducl  in  common  Affairs  ;  the  other 
is  an  Improvement  of  the  Seafons,  or  Occafions  of  extt  in- 
ordinary Virtue. 

*  See  che  two  following  Sermon y. 

t  *Tis 


140  Chrijlian  Morality,  viz.  Vol.  II, 

I.  'Tis  a  thing  Praife-worthy  to  labour  after  an 
extraordinary  CondueJ  and  uncommon  Excellence  in  our 
common  Affairs  of  Life,  to  excel  all  others  in  the 
things  that  relate  to  our  Station  in  the  World.  Let 
each  of  us  fearch  and  inquire,  what  is  it  within  our 
Reach  that  (nines  brighceft  among  Men,  and  then 
purfue  it  with  Vigour. 

If  a  Perfon,   who  profeffes  Religion  in  the  ftricleft 
Manner,  and  in  the  cured  Forms,   be  made  a  Ma- 
giftrate  or  publick  Officer,    Jet  him  do  fomething 
extraordinary  for  the  publick  Welfare,    if  it  be  poi- 
fible,  and  merit   the  publick  Thanks  and  Praife  of 
the  Community.     So  if  a  Man  be  called  to  the  Mi- 
niftry  of  the  Gofpel,  lee  him  imitate  the  bleffed  Apoftle 
in  Zeal  for  Chrijl,    as  in  1  Cor.  xv.   10.  /  laboured 
more  than  they  all.     Let  there  be  no  Bounds  to  our 
Defires  of  Excellence,  and  our  Zeal  for  the  Salvation 
of  Men.     Covet  earnefly  the  beft  Gifts ,    fays  the  A- 
poftje,  1  Cor,  xii.  ull.  and  animate  them  with  the  no- 
bleft  Graces.     There  is  a  holy  Emulation  wherein  we 
may  vie  with  one  another,  and  each  or  us  get  as  near 
Perfection  as  poflible.     This  is  Praife -worthy.     I  told 
you  before,    that  Magiftrates  or  Minifters  muft  be 
diligent  in  their  Work   to  gain  a  good  Report,    but 
they  muft  double  that   Diligence  to   obtain  fpecial 
Praife. 

So  in  the  moft  common  Employments  of  Life, 
and  the  Management  of  daily  Affairs  abroad  or  at 
home,  we  mould  afpire  to  be  Patterns  of  every  thing 
that  is  good  and  laudable,  that  we  may  all  be  able  to 
fay  as  St.  Paul,  Be  ye  Followers  cf  me,  even  as  I  of 
Chrifl.    1  Cor.  xi.  1. 

Am  I  a  Majler  ?  Let  me  have  a  holy  Ambition 
to  be  the  beft  of  Mailers,  and  by  an  excellent  Con- 
duct conftrain  all  my  Servants  ro  praife  and  love  me  ; 
except  fuch  vulgar  and  brutal  Souls  that  no  Kindnef^ 
can  engage,  no  Merit  can  oblige,  and  no  Virtue  can 
influence.     Am  I  a  Servant  ?    Let  mv  Zeal  for  my 

Mailer's 


Serm.  XXX.        Courage  and  Honour.  14 1 

Mailer's  Intereft  exceed  all  my  Fellows,  and  my 
Faithful nefs  and  Diligence  in  every  Duty  extort  Ho- 
nour even  from  thole  who  envy  me,  and  deferve  the 
Efteem  and  Love  of  thofe  that  are  above  me. 

Jr  I  am  an  Artificer,  and  God  hath  given  me  any 
fuperior  Talents  or  Capacities,  I  mould  not  employ 
thofe  fuperior  Talents  in  Trifles,  but  ufe  them  to 
feme  moil  valuable  Purpofes,  for  the  Benefit  of 
Mankind,  beyond  what  former  Ages  have  known. 
I  fhould  promote  ufeful  Knowledge,  if  I  am  a  Phi- 
lofopher,  and  carry  it  on  farther  than  my  Fathers 
have  done.  Thefe  are  fome  Inftances  wherein  we 
may  perform  Anions  of  Praife  that  are  becoming  a 
Man  or  aChriftian. 

II.  'Tis  a  thing  Praife-worthy  to  improve  all  the 
Seafom  and  Occajions  of  extraordinary  Virtue,  tofeize  on 
thofe  jtecialOpportunities  which  Providence  now  and  then 
may  give  us  to  exert  uncommon  Degrees  of  Wijdom  or  Mer- 
cy,  Activity  or  Courage.  * 

We  are  always  required  to  be  faithful  to  our  Rulers, 
and  kind  to  our  Neighbours  and  Friends  :  But  when  our 
King  or  our  Country  is  in  fome  imminent  Danger, 
when  fome  threatning  Mifchief  hangs  over  a  Fa- 
mily, or  a  City,  when  our  Friend  or  Brother,  or 
even  a  Stranger,  is  in  immediate  Peril  of  Life,  there 
may  be  a  glorious  Occafion  for  fome  great  and  ge- 
nerous Exercife  of  Loyalty,  Fortitude,  Companion 
or  Love,  to  fave  a  Friend  or  a  Stranger,  a  Prince 
or  a  Nation.  All  the  World  (hall  agree  to  praife  the 
Man  who  performs  that  noble  Service. 

We  are  bound  always  to  be  liberal,  and  to  give  to 
the  Poor,  but  fometimes  we  have  an  Opportunity  to 
exercife  that  Grace  of  Liberality  in  a  moie  ample  and 
generous  Manner,  fo  as  to  deferve  and  obtain  an  ho- 
nourable Name  :  As  when  a  great  Number  of  di- 
flreffed  Wretches  come  to  the  City  or  Place  where 
we  dwell,  or  when  fome  general  Calamity  involves 
all  our  poor  Neighbours,  and  reduces  them  to  great 

Straits. 


142  Chriftian  Morality^  viz.         Vol.  II. 

Straits,  then  we  mould  exercife  Bounty  beyond  the 
common  Meafure  :  Thus  a  Chriftian  mall  have  the 
Honour  of  relieving  the  Poor  more  than  Heathens 
do,  or  thofe  who  make  no  Profeflion  of  Godli- 
nefs. 

So  in  the  Practice  of  Charity  and  Forgivenefs,  Jefus 
our  Lord  requires  us  to  forgive  our  Enemies,  and  to 
tlo  good  to  thofe  that  hate,  and  abufe,  and  perfecute  us : 
But  when  it  lies  in  our  Power  to  do  a  mod  confi- 
derable  Service  to  a  Perfon  that  has  done  us  the 
higheft  Injury,  then  there  is  a  fpecial  Providence 
calling  us  to  perform  a  glorious  Atlion  of  Praife. 
Such  was  the  Character  of  that  great  and  good  Man 
Archbifhop  Granmer,  of  whom  it  is  faid,  if  any  Man 
had  done  him  an  Injury,  he  would  ever  afterward 
be  his  Friend. 

In  fhort,  Whenfoever  an  Occafion  arifes  to  give 
an  eminent  and  glorious  Proof  of  Generofity  or  Com- 
-paffion,  of  Gratitude  or  Goodness,  of  Zeal  for  God,  or 
Love  to  Men,  'tis  "the 'A  pottle's  Advice,  that  a.  Chri- 
ftian mould  feize  the  golden  Hour,  and  not  fuffer  a 
Heathen  to  prevent  or  exceed  him.  And  among 
Chriftians,  let  thofe  who  profefs  the  fevereft  Virtue, 
and  the  purefl  Methods  of  Chrifiianity,  be  the  Per- 
fons  who  feize  molt  of  thefe  Opportunities  to  per- 
form Actions  worthy  of  Praife.  But  when  there  is 
any  thing  mean  and  bafe,  fcandalous  and  fordid,  ap- 
pears in  the  World,  as  it  never  mould  be  faid  that 
a  Chriftian  has  done  it,  fo  neither  would  I  ever  have 
fuch  a  Scandal  fall  upon  any  Perfon  who  profeflfes  the 
ftricteft  Forms  of  Godlinefs. 

I  come  in  the  next  Place  to  confider,  What  Argu- 
ments may  he  drawn  from  the  Light  of  Reafon,  to  excite 
us  to  Aftions  of  good  Report,  and  fuch  as  are  worthy 
of  fpecial  Praifes ;  for  in  the  foregoing  Difcourfe  I 
told  you,  that  I  fhould  join  the  Arguments  or  Mo- 
tives together,  which  belong  to  both  thefe  Exhorta- 
tions. 

j.  if 


Serm.  XXX.        Courage  and  Honour.  143 

I.  If  a  Per/on  pra5lifes  Things  of  good  Report,  and 
acquires  to  himjelf  Reputation  and  Praife  among/}  Men, 
he  does  himfelf  and  his  Family  a  confiderable  Kindnefs  by 
it.  If  a  Man  has  not  a  good  Name,  he  can  neither 
expect  to  be  enterrain'd  in  any  Society  with  Pleafure, 
nor  to  receive  any  fpecial  Benefits  from  the  World. 
A  Perfon  of  ill  Report  is  rather  hated  than  beloved, 
he  is  fhunned  and  avoided  rather  than  defired,  and 
his  Neighbours  will  treat  him  with  Neglect  rather 
than  Affiftance.  His  very  Name  is  mentioned  with 
Difgrace  inftead  of  Praife.  Whereas,  on  the  other 
hand,  a  Man  whofe  excellent  Character  has  defervM 
a  good  Report  and  Honour  among  his  Fellow-Citizens, 
has  every  one  ready  to  invite  him  to  their  Company, 
and  willing  to  reach  out  to  him  their  friendly  Hand 
when  he  is  fallen  into  Danger  or  Diftrefs. 

Befides,  fuch  a  Perfon  lays  up  Honour  for  his 
Houfhold,  and  provides  the  Friend/hip  of  Mankind  for 
the  Help  of  his  Family  in  Generations  yet  to  come. 
'Tis  confeffed  indeed,  that  the  Spirit  of  the  World 
has  too  much  Bafenefs  in  it,  and  too  great  a  Neg- 
lect of  real  Merit  :  Yet  when  a  Man  has  deferv'd 
exceeding  well  of  his  Country,  and  acquired  any  fpe- 
cial Degrees  of  Praife  or  Renown  amongft  them,  the 
World  is  not  yet  quite  fo  brutal  and  degenerate,  buc 
that  it  has  given  many  Inftances  of  Bounty  and 
Goodnefs  to  the  Pofterity  of  a  Man  of  Honour. 
His  Namefhall  bf  had  in  everlajiing  Remembrance,  and 
the  Generation  of  the  Upright  fhail  be  blej/ed,  Pfal. 
cxii.  2,  6. 

II.  A  Man  that  has  obtained  a  good  Report  and  Ho- 
nour in  the  World,  by  many  reputable  Attions,  is  capa- 
ble of  much  greater  Service  both  to  God  and  his  Fellow- 
Creatures.  If  we  have  gain'd  Efleem  and  Reputa- 
tion among  Men,  they  will  be  more  ready  to  hear- 
ken to  our  Counfel,  and  comply  with'  our  Advice. 
We  mall  have  more  Influence  on  Mankind,  both  to 

promote 


144  Chrijlian  Morality  t  viz.         Vol.  IL 

promote  the  Honour  of  God,  and  the  Benefit  of 
Men.  A  Word  that  we  fpeak,  will  make  deeper 
Imprefiion,  and  be  attended  with  greater  Succefs.  A 
Word  or  a  Look  of  Cato  among  the  Romans ,  would 
do  more  to  reftrain  Vice,  and  to  (ha me  the  Vicious, 
than  the  Frown  of  an  Emperor. 

III.  There  is  fo  much  real  and  inward  Satisfaction  a- 
rifes  from  a  good  Character,  obtained  by  a  Life  of  Virtue 
and  Piety,  that  a  Man  who  knows  the  Pleafure  of  it, 
would  not  renounce  the  Practices  which  may  attain  it.  I 
confefs  it  is  a  more  important  Matter  to  fecure  a 
good  Confcience  than  a.  good  Name,  and  to  obtain  Fraife 
in  the  Sight  of  God,  than  in  the  Lips  of  Men  :  But 
where  both  thefe  are  join'd  together  by  the  Favour 
of  divine  Providence,  our  Virtue  and  Piety  has  a 
larger  Reward,  and  our  Natures  are  lb  framed  and 
compofed,  that  we  cannot  help  taking  fome  Satis- 
faction in  it.  Prov.  xv.  30.  A  good  Report  maketb 
the  Bones  fat  ;  that  is,  as  one  expreffes  it,  it  revives 
the  Heart  to  fuch  a  Degree,  as  renders  the  Body 
more  healthful  and  vigorous. 

Methinks  thofe  Perfons  have  fomething  very  de- 
generate in  them,  and  their  Conduct  is  a  little  un- 
natural, who  feem  to  have  loft  the  very  Defire  of  a 
good  Name  or  Reputation.  I  cannot  but  wonder  to 
hear  a  Perfon  boaft  of  his  Scorn  and  Contempt  of 
it  in  fuch  Language  as  this  ;  PUpurfue  my  own  De- 
jigns,  PU  gratify  and  pleafe  my  felf,  and  1  care  ftot  what 
the  World  fays  of  me.  Surely  if  fuch  Language  did 
become  a  Chrijlian,  the  Scnprure  would  not  be  fo 
iblicitous  to  recommend  a  good  Name,  and  Things  of 
good  Report. 

This  naturally  leads  me  to  confider,  What  Influ- 
ence Chriftianity  has  to  excite  us  to  the  Practice  of  re- 
putable Actions ,  and  fuch  as  deferve  Honour  amongst 
Men. 

Here  we  may  firft  take  notice,  how  often  the  Scrip- 
ture propofes  Honour  as  a  Reward  of  Goodnefs  and 

Virtue, 


Serm.  XXX.        Courage  and  Honour.  145 

Virtue.  Our  faviour  promrfes1  it  to  ;hofe  that  are 
humble  and.eondffcending  ;  ki  IftheuUr  r  ady  ac 
"  fome  Entertainment  to  feat  thy  felfiid  a  lower 
"  Place,  Luke  xiv.  10.  :8fc?  Majlcr  of  the  Fedji  /hall 
exalt  thee,  and  thou  fh  alt  have  U  Prefenbe 

of  tbofe:  that  ft  at  Meat  taiib  thee  ;  joi  be  that  i  uvifd  ib 
himfelf,  fhalibe  exalted.  St.  -Paul  te'ls  the  C'rriftians, 
Do  t bat  which  w  good,  and  thoujbalt  have  Praife  from 
the  ruling.  Power,  for  Af.tgifirates  are  appointed  for  the 
Praife.  of  .them  that  doMft£i  1  Pet.  ii.  14.  Solomon 
propofes  the  fame  Motive,  Prov.  iv.  7,  %.Wiflom  is 
the  principal  Thing,  tkereforeiget  IVij^tn  \  fhe  fhaii  bring 
thee  to  Honour  -when  thou  dojl  embrace  her.  The  Apo-r 
{tie  recommends  often  to  the  Chriftiam  of  his  Day  a 
good  Name  amongft  fnfidds  and  Heathens,  a  good  Re- 
port of  them  which  are  without ;  and  he  mentions  it  as 
an  eminent  Character  of  a  Companion  of  Titus,  that 
his  Praife  is  it}  the  Go/pel  throughout  all  the  Churcbesy 
2  Cor.  viii.  18.  And  'tis  recorded  to  the  Honour  of 
Demetrius  by  St.  John,  that  he  had  a  good  Report  of 
all  Men,  even  of  the  Trutb.it  felf,  John  Epift.  3. 
Chriftians  and  Heathens  fpeak  well  of  him,  and  his 
good  Character  is  juft  and  true.  Nor  muft  it  be 
forgotten,  that  in  this  little  Coiled  ion  of  Advices  in 
my  Text,  the  Apoftle  twice  recommends  fuch  Pra- 
ctices as  dekrve  Honour  among  Men,  (viz.)  Things 
of  good  Report,  and  Things  worthy  of  Praife. 

Surely  if  we  did  but  confider  how  much  our  Sa- 
viour and  his  Gofpel  gain  by  it  in  the  World,  we 
fhould  ever  be  engaged  in  Works  of  good  Report,  and 
praclifing  that  which  may  redound  to  our  Praife,  for 
hereby  we  fpread  a  good  Savour  of  the  Name  of  Chrift 
wide  in  the  World,  and  our  holy  Religion  reaps  fen- 
fible  Honour  and  Advantage  by  it.  When  the  Name 
of  any  Perfon  is  celebrated  amongft  Men  tor  lome- 
thirig  great  and  ufeful,  when  his  Deeds  are  mentioned 
with  pubJick  Praife,  'tis  quickly  enquired,  What  Re- 
ligion is  he  of  ?  Is  he  a  Heathen^  Then  the  Glory  will 
be  afcribed  to  Idolaters,  and  the  Honour  perhaps' be 

Vol.  H.  L  given 


146  Chrijlian  Morality,  viz*         Vol.  II. 

given  to  their  Idols.  Is  he  zCbriflian  ?  Then  the  Name 
of  Chrift  our  Lord  will  gain  Reputation  by  it,  and  Men 
will  fpeak  more  favourably  of  that  Doctrine  which 
was  adorned  with  fuch  eminent  Virtue  and  Piety. 
This  did  unknown  Service  to  the  Gofpel  in  the  firft 
Propagation  of  it,  when  it  appear'd  in  the  World, 
that  the  Characters  and  the  Lives  of  Chrijlians  were 
lovely  that  their  Works  were  all  Goodnefs,  that  they 
were  Perfons  of  an  excellent  Spirit,,  and  obtained  a 
good  Report  among  their  Heathen  Neighbours ;  they 
Jaw  their  good  lVorksy  and  were  thereby  led,  by  De- 
grees, to  glorify  their  heavenly  Father,  and  their 
Saviour. 

And  where  there  is  any  Separation  made  from  the 
publick  Worfhip  of  a  Nation,  with  a  Profeffion  to 
reform  any  Corruptions  of  Doctrine  or  Practice, 
how  much  Honour  would  be  done  to  thefe  reform- 
ing Principles,  and  how  much  Service  to  this  Inte- 
reft,  if  every  one  that  is  engaged  in  it  were  always 
practifing  Things  of  good  Report,  and  aiming  at  fome 
Eminency  and  uncommon  Goodnefs  in  their  Various 
Stations  of  Life.  If  therefore  We  have  any  Love  for 
Chrifi  our  Lord,  if  we  have  any  Zeal  for  his  Glory, 
if  we  have  any  Regard  to  the  Honour  of  the  Go- 
fpel, or  if  we  would  bring  any  Credit  to  the  parti- 
cular Profeffion  we  make,  let  us  fet  a  fevere  Watch 
upon  Our  felves  againft  every  thing  that  would  ble- 
mifh  our  Character  in  the  World,  and  let  us  afpire  to 
all  fuperior  Excellencies  that  are  within  our  Reach, 
that  we  may  be  to  the  Praife  of  the  Glory  of  his  Grace, 
who  has  made  us  acceptable  in  the  Beloved. 

'Tis  neceflary  here  to  remove  two  or  three  Objecli- 
ens  out  of  the  way,  that  may  feem  to  attend  this  Ex- 
hortation of  the  Apoftle. 

The  Firft  is  this.    If  a  good  Name  be  fo  valuable 

a  thing,  why  mould  there  be  fuch  a  Wo  denounced 

by  our  Saviour  againft  thofe  that  have  the  good 

Word  of  all  Men  ?    Luke  vi.  26.  W*  unto  you  when 

1  *U 


Serm.  XXX.       Courage  and  Honour.  14.7 

all  Men  }h all  [peak  well  of you,  for  fo  did  their  Fathers  to 
the  falfe  Prophets. 

I.  Anfiver.  That  the  Defign  of  our  Saviour  is  to 
fliew,  that  no  Man  in  a  degenerate  and  corrupt 
Age,  can  attain  the  high  Efteem  and  hearty  good 
Word  of  all  Peribns  in  che  World,  but  thofe  who 
are  Time-fervers  and  Hypocrites,  who  can  iuit  them- 
felves  to  every  Company,  and  comply  with  every 
Change  of  the  Times  -,  who  can  profefs  to  be  reli- 
gious, and  yet  indulge  themfelves  or  others  in  the 
Practice  of  their  fecrec  Iniquities  •,  fuch  were  the 
falfe  Prophets  of  old.  Such  a  Perfon  as  this  may  for 
a  fhort  Seafon  get  all  Men  to  fpeak  well  of  him  : 
The  Drunkards  will  commend  him,  for  he  can  be 
drunk  as  well  as  they  ;  and  the  Swearer,  for  he  can 
join  with  them  in  fwearing  ;  and  the  Men  of  Piety 
may  be  deceived  in  him,  and  give  him  a  good  Report, 
for  his  Tongue  is  tipt  with  religious  Language, 
and  he  feems  to  be  a  Saint  :  But  in  Reality  he  is  an 
univvrfal  Hypocrite,  and  true  to  nothing.  Our  Lord 
Jefus  hates  and  cenfures  fuch  a  Character  as  this  is, 
and  this  is  the  Defign  of  his  Reproof. 

Again,  Let  it  be  noted,  that  this  fort  of  Sinners 
can  hold  the  good  Word  of  all  Men  but  for  a  very 
fhort  Time.  The  Drunkards,  the  Profane,  and  the 
Lewd,  rriay  carefs  a  Man  for  a  Seafon  who  com- 
plies with  their  Vices  ;  yet  when  they  hear  that  he 
pretends  to  be  religious  among  Perfons  of  Piety, 
they  will  fpeak  Evil  of  him  in  abundance,  and 
brand  him  for  an  Hypocrite,  which  is  a  more  loath- 
fome  Name  \  and  his  pious  Acquaintance,  when 
they  fhall  find  out  his  Practices  of  fecret  Wickednefs, 
fhey  will  juftly  fix  the  fame  odious  Character  upon 
him  :  Thus  he  who  before  had  the  good  Word  of 
all  Men,  fhall  then  be  loaded  with  publick  Scandal 
and  Infamy. 

I  add  further,  That  a'  good  Report  fignifies  a  good 
Character  and  honourable  Reputation  among  all  wife 

L  2  and 


148  Chrijiian  Morality,  viz.  Vol.  1 1. 

and  good  Men,  upon  the  Account  of  valuable  Qua- 
lities, and  the  Exereifeof  Virtue  and  Goodnefs  ;  and 
where  a  Man  manages  his  Affairs  with  an  excellent 
Conduct  in  this  Refpcct,  and  keeps  himfelf  without 
a  Blemifh,  he  will  command  fome  Degree  of  Eiteem 
and  Reverence  from  the  viler  Part  of  the  World  : 
His  good  Name  will  be  general,  though  perhaps  not 
univerfal ;  and  if  the  wicked  World  finds  Occafion 
to  fpeak  evil  of  him  in  any  thing,  'tis  only  in  the 
Matters  of  his  God,  and  his  exemplary  Practice  of 
Piety.   -This  Thought  introduces 

The  Second  Objection,  (vit.)  If  a  good  Name  a- 
mongft  Men  be  fo  defirable,  why  does  our  Saviour 
fay,  Matt.  v.  11.  Blefjed  are  ye  when  Men  Jh all  revile 
you,  and  fhall  [peak  all  manner  of  Evil  again/}  you,  for 
my  fake1 ;  then  rejoice  ye  and  be  exceeding  glad,  for  great 
is  your  Reward  in  Heaven,  for  fo  perfecuted  they  the 
Prophets  that  were  before  you  ? 

Anfwer.  It  is  fuppoied  that  the  Evil  which  Men 
fpeak  of  you  isfalfe  ;  for  fo  our  Saviour  exprefieth 
it,  when  they  fhall  fpeak  all  manner  of  Evil  againji  you-, 
falfely  for  my  fake.  They  fhall  fcandalize  you  as  be- 
ing ill  Men,  meerly  becaufe  you  are  Chrifiians 5  and 
throw  upon  you  many  Odiums,  which  your  Practice 
has  never  deferv*d,  on  purpofe  to  expofe  the  Chri- 
jiian Religion.  The  Apoftle  Peter  agrees  with  our 
Lord  Jefus  Chrifl  in  the  fame  Defign,  1  Pet.  iii.  16, 
fcfr.  Keep  a  good  Confcience,  that  whereas  they  fpeak 
Evil  of  you  as  Evil-doers,  they  may  be  afhamed  while 
they  falfely  accufe  your  good  Converfation  in  Jefus  ChrisJ. 

Now  when  it  appears  to  be  pure  Hatred  of  God 
and  of  Goodnefs,  of  Chrift  and  his  Gofpel,  for  which 
you  are  reproached,  then  you  haveCaufe  to  rejoice, 
becaufe  Chrift  is  on  your  Side  :  So  he  was  reproach- 
ed in  the  Days  of  his  Flefh,  fo  the  Prophets  that 
went  before  him,  and  fo  the  Apoftles  that  fucceeded 
him.  1  Pet.  iv.  15,  16.  The  Spirit  of  God  and  of 
Glory  refleth  upon  yoii%  for  on  their  Part  he  is  evil 
fpoken  of,  but  on  your  Part  he  is  glorified.    Happy  are 


Scrm.  XXX.        Courage  and  Honour.  149 

ye,  for  Cbrift  and  you  are  join'd  together  in  the 
fame  Caufe  ;  and  you  who  have  glorified  him  on 
Earth,  fhalJ  be  glorified  together  wiih  him  in 
Heaven. 

The  Third  Objection  is  this  ;  If  Praife  amongft 
Men  be  lawful  to  be  fought,  how  comes  ic  to  pafs 
that  there  are  fo  many  Reproofs  given  to  thofe  who 
feek  the  Praife  of  Men  ?  How  can  thefe  Scrip:  ures  be 
reconciled  with  fome  others  that  are  cited  before  to 
encourage  Actions  worthy  of  Praife  !  How  often  does 
our  Saviour  feverely  rebuke  the  Pharifees  tor  this 
Practice,  that  they  do  their  good  Worh  to  be  feen  of 
Men?  Matt.  vi.  2,  5,  16.    John  v.  44. 

Anfwer.  It  is  evident  that  thefe  Hypocrites  whom 
our  Saviour  reproves,  neglected  all  inward  Piety 
before  God,  and  practifed  the  outward  Forms  of 
Godlinefs  meerly  to  gain  the  Praife  of  Men,  they 
loved  and  valued  it  more  than  the  Praife  of  God,  John 
xii.  43.  They  received  Honour  of  one  another,  and  had 
no  Concern  about  that  fuperior  Blefiing,  that  divine 
Efteem  and  Approbation  which  God  only  can  be- 
ftow,  and  which  only  would  ftand  them  in  Stead 
hereafter.  Where  the  Praife  of  God  is  inconfiftenc 
wich  the  Praife  of  Men,  there  ic  is  evi.lene  we  muft 
defpife  the  Cenfures  or  the  Praifes  of  the  World, 
and  feek  the  divine  Approbation  only  :  But  where 
thefe  two  Benefits  may  be  happily  conjoined,  we  are 
not  bound  to  feparate  them.  God  never  requires  us 
to  feek  Infamy  and  Reproach,  or  to  abandon  that  Ho- 
nour that  belongs  to  Truth  and  Goodnefs. 

Bur  chat  I  may  more  effectually  guard  every  Chri- 
ftian  againft  all  the  Dangers  and  Temptacions  that 
may  attend  a  good  Name,  and  Honour  in  the 
World,  I  would  conclude  the  Difcourfe  with  thefe 
four  Advices. 

I.  Make  not  the  Praife  of  Men  your  chief  Aim  or  De- 
fign  in  any  thing  you  do  :  But  let  it  be  your  fir jl  and  chief  eft 
Care  to  approve  your  J elves  to  God  and  your  own  Con- 

t  -  *  fciences . 


150  Chrijiian  Morality,  viz.        Vol.  II, 

fciences.  Do  thofe  Actions  that  are  worthy  q$  Praife  ; 
and  whether  the  World  acknowledge  it  or  no,  your 
Souls  will  find  inward  Peace,  your  Labour  of  Love  fhall 
not  be  forgotten  of  God,  He  "is  faithful  who  hath  pro- 
mifed. 

II.  If  you  are  fo  happy  as  to  oh  tain  the  Efteem  of  Men, 
jet  a  Guard  upon  your  Soul,  left  Pride  and  Vanity  take 
Occafton  to  arife  and  fhew  tbemfelves.  Have  a  Care 
left  Satan  the  Tempter  gain  an  Advantage  againft 
you  by  the  Fruits  of  your  Virtue  and  the  Eminence 
of  your  Graces.  Pride  is  fuch  a  curfed  twining  Weeds 
it  will  fometimes  root  it  felf  in  Virtue  and  Honour,  it 
will  grow  up  to  an  equal  Height,  and  make  its  Sup- 
porters wither  and  die. 

III.  Let  all  the  Honour  you  acquire  amongfl  Men,  be 
improved  to  the  Honour  of  your  God  and  Saviour,  If 
you  make  your  own  Applaufe  your  great  End,  Jefus 
w  11  lay  to  you  another  Day,  as  he  did  once  to  the 
Pharifees,  Verily  I  fay  unto  you,  ye  have  your  Reward : 
The  Praife  of  Men  will  be  your  whole  Recompence, 
and  there  is  nothing  more  remains  for  you.  When- 
soever therefore  yon  receive  Applaufe  from  the 
World,  make  the  World  know  that  it  was  not  the 
Man  but  the  Chrijiian  that  praclifed  the  Virtue,  and 
gain'd  the  Praife.  Not  1,  but  the  Grace  of  God  which 
was  with  me.  If  you  fo  manage  all  your  laudable 
Actions,  that  Jefus  Chrijl  and  his  Name  m,ay  gain 
fome  Honour  by  them,  this  fhall  turn  to  your  Praife 
and  Glory  in  the  Day  of  Chrijl,  as  well  as  to  the 
Praife  of  God  your  Saviour. 

IV.  When  the  Providence  of  God  and  his  Grace  have 
favoured  you  fo  far  as  to  gain  a  good  Character  in  the 
World,  have  a  Care  of  every  thing  that  -may  impeach 
xour  Honour,  or  fully  your  Reputation.  Remember  the 
Eefibn  that  Solomon  teaches  you  from  fo  contempti- 
ble a  thing  as  a  dead  Ply  ;    a  few  of  them  will  caufe 

the 


Serm.  XXX.        Courage  and  Honour.  151 

the  Ointment  of  the  Apothecary  to  fend  forth  a  finking 
Savoury  fo  does  a  little  Folly  difgrace  a  Man  who  is  in 
Reputation  for  Wifdom  and  Honour ,  Eccl.  x.  1.  The 
Blemifti  that  arifes  from  one  bafe  or  toolifh  Action, 
will  darken  a  bright  Character,  and  cancel  the  Ho- 
nour that  has  coft  the  Labour  of  many  Years  to  ac- 
quire :  And  the  Gofpd  of  our  Lord  Jefus  Chrift  will 
fuffer  much  by  it  alfo,  if  thofe  Perfons  onc6  defcend 
to  Folly  and  Difgrace,  who  have  rifen  high  before  in 
the  Regions  ofWijdom  zndpublick  Efteem* 

Happy  thofe  Chriftians  who  walk  clofely  with 
God  to  the  End  of  Life,  and  keep  their  Garments 
unfpotted  !  When  they  die,  they  leave  a  perfumed 
Name  behind  them  to  the  Churches,  and  to  the  Fa- 
milies to  which  they  have  belong'd  •,  and  perhaps 
they  bequeath  a  lalting  Honour  to  Religion  as  long 
as  the  World  fhall  ftand.  Such  has  been  the  Cha- 
racter of  fome  of  the  Saints  m  antient  Ages  of  the 
World,  fuch  in  the  elder  and  later  Days  of  Chriftia- 
nity  :  The  Brightnefs  and  Savour  of  their  good  Name 
abides  to  this  Day  amongft  us,  as  an  Ornament  to 
Religion,  and  a  rich  Perfume  to  the  Gofpel  of  our 
Lord  Jefus.  To  him  be  Glory  and  Dominion  for  ever 
And  ever.    Amen. 


JL  4  SEfc 


152  Holy  Fortitude,  or  Vol. II. 


SERMON    XXXI 


Holy  Fortitude,  or  Remedies  againfl: 
Fear. 


1  Cor.  xvi,  13. 

*         Stand f aft  in  the  Faith,  quit  pu  like  Men, 
be  Jlrong. 

IN  the  fTrft  Ages -of  Chriftianity,  the  ProfeiTors 
of  the  Gofpel  had  great  need  of  divine  Courage, 
thai  they  might  ftand  the  many  Shocks  of  Op- 
pofnion,  Reproach,  and  Violence.     The  Corinthian 
Heathens,    though  they  were  a  polite  and  learned 
People,    yet  they  were  blind  and  obitinate  in  their 
own  Superftitions  and  Idolatry,    and  rooted  in  the 
profane  and  vicious  Cuftoms  of  their  Anceftors.     It 
required  a  large  Stock  of  holy  Fortitude,  to  profefs 
and  pra6tife  a  new  Religion  among  them,  that  ran 
counter  to  all  their  former  Opinions,  and  their  Man- 
ners;    Therefore  St.  Paul,  who  planted  the  Gofpel 
in  that  City,    calls  upon  his  Converts  to  fhake  off 
Cowardife  and  Fear,  to  ft 'and  firm  and  unmpv'd  in  the 
Profeffion  of  their  Faith,    ro  behave  like  Men  of  IVar, 
like  Heroes,  in  the  Practice  of  Chriftianity,  and  to 
exert  all  their  Strength  of  Soul  in  this  glorious  Work. 
jidfafl  in  the  Faith,  quit  you  like  Men.,  be  ftrong. 

'Tis 


Serm.  XXXI.     Remedies  again/l  Hear.         153 

'Tis  true,  we  live  not  in  a  Heathen  Country,  a- 
mong  lewd  and  barbarous  Superftitions :  The  Land 
where  our  Lot  is  caft,  is  honoured  with  the  Chrijlian 
Name,  and  profeffes  the  Religion  of  Jefus  ;  yet  lee 
me  tell  you,  Infidelity  is  a  growing  Temptation  of 
this  Age,  the  Gofpel  of  Chrijl  hath  plentiful  Ridicule 
thrown  upon  it,  by  many  of  our  Neighbours  than 
go  under  the  Name  of  Chriftians  \  and  we  may 
fometimes  be  called  to  put  on  Courage  for  the  De- 
fence of  this  Gofpel. 

But  befides  this,  there  are  many  Things  occurring 
in  the  divine  Life,  that  require  us  to  put  on  this 
holy  Fortitude  of  Soul.  The  very  Nature  of  Men 
is  fo  corrupt  and  vicious,  their  Hearts  are  fo  averfe 
to  the  holy  Precepts  of  Chriftianity,  the  Multitude 
of  Sinners  is  fo  exceeding  great  in  every  Nation,  even 
where  the  Gofpel  is  profeffed,  the  Cuftoms  of  this 
World  are  fo  contrary  to  the  Rules  of  the  Gofpel, 
and  the  Malice  and  Rage  of  Satan  with  his  evil 
Angels,  is  fo  conftant  and  fo  violent  againft  the  Re- 
ligion and  the  Name  of  Chrift,  that  'tis  true  at  all 
Times  (as  well  as  in  the  primitive  Age)  that  all  that 
will  live  godly  in  Chrijl  Jefus  Jhall  fuffer  Perfecution, 
2  Tim.  iii.  12.  When  we  become  Soldiers  of  Chrijl, 
and  refolve  to  be  religious  in  good  earneft,  we  muft 
reckon  upon  Enemies  and  Oppofitions,  we  muft  be 
prepared  to  endure  Hardnefs,  chap.  ii.  ver.  3. 

Our  Bufinefs  therefore  is,  to  feek  for  a  Spirit  of 
Power  and  holy  Fortitude,  that  we  may  be  void  of 
Fear  in  the  Prcfcffion  of  our  Faith,  and  in  the  Pra- 
ctice of  our  daily  Duties.  Not  the  Corinthians  only, 
but  we  alio,  muft  watch,  and  Jiandfajt  in  the  Faith, 
we  muft  quit  our  femes  like  Men,  and  be  ftrotig.  If  we 
are  frighted  at  the  Sound  of  every  Reproach,  or  ter- 
nfy'd  by  the  fierce  Oppofition  of  a  wicked  World, 
we  fhall  be  in  danger  of  turning  back  from  the  Paths 
of  Chriftianity,  and  of  lofing  the.  heavenly  Prize. 
Such  Doctrines,  and  fuch  Practices  as  the  Gofpe! 
teaches',  require  the  Profeflbrs  of  them  to  be  bold 
and  valiint.  And 


154  Holy  Fortitude,  or  Vol.  II. 

And  befides  the  Difficulties  we  fhall  meet  with 
from  a  degenerate  and  finful  World,  there  are  many- 
other  Trials  that  attend  the  Chriflian  Life.  Sorrows 
and  Sufferings  belong  to  human  Nature,  in  this  fallen 
and  unhappy  State :  Man  is  born  to  Trouble  as  the 
Sparks  fly  upwards:  This  Earth  is  defign'd  for  a  Stage 
of  Conflict,  a  Scene  of  Probation,  where  each  of  us 
muft  act  our  Parts,  under  the  Eye  and  Notice  of 
God  our  fupreme  Governor,  and  our  final  Rewarder. 
He  expects  that  we  mould  put  on  a  facred  Hardinefs 
of  §oul ;  he  requires  that  we  mould  not  indulge  a 
Spirit  of  Fear,  but  be  armed  with  Power  and  Courage, 
that  we  may  endure  to  the  End.  And  bleffed  be  his 
Name  that  he  hath  given  us  Promifes  to  raife  our 
Hope,  that  as  he  endued  his  People  in  antient  Times 
with  his  Grace,  fo  he  will  beftow  this  Spirit  of  boly 
Fortitude  upon  us  alfo,  and  that  as  our  Day  is,  fo  our 
Strength  fhall  be. 

Tocaft  my  Difcourfe  into  fome  Method,    I  fhall 

Firjl  briefly  defcribe  this  divine  temper  of  Mind. 

In  the  next  Place,  I  would  reprefent  the  various 
Occaf.ons  which  we  fhall  find  for  the  Exercife 
of  it. 

Thirdly  y  I  fhall  mention  a  few  Motives  to  incite  us  to. 
acquire  this  holy  Fortitude,  and  to  maintain  it 
throughout  our  whole  Courfe  of  Life. 

And  Fourthly,  Propofe  fome  Remedies  againft  a  Spi- 
rit of  flavifh  Fear y  which  is  directly  oppofite  to 
this  Chriflian  Virtue. 

The  firft  Thing  propofed,  is,  to  defcribe  what  I 
mean  by  holy  Fortitude  and  Courage  ;  and  to  this  End, 
we  muft  diftinguiih.  it  into  that  of  the  Atlive  and 
that  of  the  Paffive  Kind. 

Atlive  Valour  or  Courage,  is  fuch  a  Temper  of 
Soul,  as  enables  us  to  attempt  and  venture  upon  any 
bold  A6b  of  Duty,  which  may  endanger  our  prefent 
Rafe,  and  worldly  Intereft  ;  and  prompts  us  to  pur- 

fue 


Serm.XXXL     Remedies  againji  Fear.         155 

fue  it  with  a  becoming  Steadinefs  and  Bravery  of 
Mind,  undaunted  at  every  Oppofition  we  meet  with, 
and  unterrify'd  at  all  the  threatning  Dangers  that 
ftand  in  our  Way. 

Pajfive  Valour  is  fuch  an  habitual  Firmnefs'  and 
Conftancy  of  Soul,  as  enables  us  to  bear  what  Suf- 
ferings we  fall  under,  without  Repinings  2nd  inward 
Vexations,  and  without  any  outward  Tokens  of 
Sinking  or  Defpondency.  When  we  fuftain  heavy 
Sorrows,  or  Anguifh  of  the  Flefh,  without  any  wild 
and  unreafonable  Groanings  of  Nature,  without 
Rage  and  unbecoming  Refentment,  without  Tu- 
mult and  Confufion  of  Spirit.  And  this  mould  be 
the  Temper  of  our  Souls,  and  bur  Chriftian  Con- 
duct, whether  the  Sufferings  which  we  feel,  arifc 
from  the  immediate  Hand  of  God,  or  from  the  In- 
juftice  a'nd  Violence  of  Men. 

In  the  Second  Place,  I  come  to  reprefent  the  various 
Occafiom  that  we  Jh all  find  in  the  Chriftian  Life,  for  the 
Exercife  of  this  holy  Courage,  and  that  under  both 
Kinds  of  it  >  (viz.)  the  Aclive  and  the  Pajfive,  or 
that  which  confifts  in  doing,  and  that  which  confifts 
in  fuffering  ;  and  I  mail  enlarge  upon  each  of  them 
in  a  practical  way. 

Aclive  Valour  is  neceflary  for  a  Profefibr  of  the 
Chiftian  Faith  :  And  when  and  wherefoever  divine 
Providence  gives  us  any  juft  Occafions  for  the  Exer- 
cife of  this  fort  of  Fortitude,  let  no  Chriftian  refufe 
them,  or  fhamefully  withdraw  from  his  Duty.  The 
Occafions  we  may  have  for  it  are  fuch  as  thefe  ; 

I.  When  iv e  are  called  to  profefs  and  prafiHfe ftrtcl 
Piety,  even  under  the  fpecial  View  and  Notice  of  profane 
Sinners.  Perhaps  our  Dwelling  may  be  call  among 
profligate  Wretches,  who  live  without  God  in  the 
World  •,  but  we  muft  not  be  afraid  to  own,  that  we 
fear  the  great  God,  and  that  we  worfhip  that  awful 
Name,  which  their  Blafphemies  affront  and  vilify, 
Nor  muft  we  be  afhamed  to  let  the  World  know, 

that 


156  Holy  Fortitude,  or  Vol.  II. 

that  we  cannot  pafs  a  Day  without  calling  upon  our 
God,  and  that  Prayer  is  as  neceffary  to  us  as  our 
daily  Food.  'Tis  ftrange  and  monftrous  that  it 
fhould  ever  be  accounted  a  Matter  of  Shame  among 
Creatures  to  acknowledge  the  God  that  made  them, 
or  that  it  fliould  ever  need  any  Courage  to  profefs 
Homage  and  Adoration  to  our  Creator  !  What  de- 
generate Times  do  we  live  in,  that  it  fhould  require 
fome  Fortitude  to  tell  the  World,  that  we  who  are 
Creatures  confefs  a  God  !  And  yet  fometimes  even 
this  very  Fortitude  is  wanting,  and  we  are  contented 
to  look  like  Atheifls,  left  we  fhould  be  thought  re- 
ligious. Bafe  Cowardife  !  and  degenerate  Times 
indeed  ! 

II.  Wljen  we  happen  into  the  Company  of  Infidels  and 
Apoftates  from  Chrijlianity,  who  throw  their  impious 
"Jefls  on  the  Gofpel  of  .Chrifi,  we  may  find  a  plain 
Call  of  Providence  to  £Und  up  for  his  Name  anc} 
Honour. 

'Tis  true,  there  are  few  of  us  whoarefent  to  tra- 
vel beyond  the  Seas,  and  to  engage  in  neceffary 
Converfe  about  Religion  with  Heathens  •,  but  I  hint- 
ed before,  that  Infidelity  is  a  growing  Mifchief  of  the 
prefent  Age,  even  in  our  own  Land.  It  feems  to  be 
a  fpreading  Infection,  and  how  far  the  great  God 
may  fufTer  it  to  prevail,  he  only  knows.  There 
are  Multitudes  already  that  have  made  Shipwreck  of 
the  Faith  of  Chrift,  and  betake  themfelves  only  to 
the  dim  and  glimmering  Light  of  Nature,  as  a  fuf- 
flcient  Refuge  for  their  Souls,  and  their  only  Guide 
in  the  Matters  of  Religion  :  A  poor  doubtful  Guide, 
and  a  dangerous  Refuge  !  And  yet  thefe  Men  are 
continually  inftrucling  one  another  to  wage  WTa,r  a- 
gainfl  the  blefTed  Gofpel,  and  rife  in  Arms  of  De- 
fiance againil  the  only  Saviour.  'Tis  proper  then 
for  us  to  enquire,  Are  we  ready  to  declare  our  felves 
Chriftians  if  we  are  called  to  it,  when  Dcifts  and 
Scoffers  furround  us  with  their  abominable  Jefts,  or 

their 


Serm.  XXXI.      "Remedies  again  ft  "Fear.         i$j 

their  wanton  Cavils?  For  though  fometimes  they 
argue  againft  our  Creed  with  Calmnefs  and  Decency, 
yet  it  muft  be  confefTed  that  thofe  are  the  mod  com- 
mon Weapons  which  this  fort  of  Men  make  ufe  of. 
Dare  we  now  make  a  ProfefTion  of  our  Faith  among 
Men  of  Infidelity^  and  not  value  their  Banter,  and 
their  infolent  Reproaches  ?  Let  us  remember,  that 
Chriftian  Courage  muft  encounter  Mockery  and 
Slanders  as  well  as  other  Terrors  :  Courage  muft 
guard  us  againft  finful  Shame,  as  well  as  againft  fin- 
ful  Fear.  Can  we  glory  in  a  crucify* &  Saviour  as  the 
Wtfdom  and  the  Power  of  God,  if  we  fhould  be  placed 
between  the  Jeivs  on  one  fide,  and  the  Heathens  on 
the  other,  wne  load  this  Doctrine  with  Folly  and 
Scandal.  St.  Paul  was  a  brave  Example  ;  O  that 
every  Soul  of  us  could  as  bravely  imitate  him  !  But 
let  us  proceed  to  fome  more  Occasions  of  Courage 
a-kin  to  this. 

Perhaps  we  content  our  felves  to  bz  Chrift ians  \n 
our  Clofets,  and  to  frequent  the  publick  Affemblies 
of  Worfhip  without  Shame  or  Fear,  becaufe  our 
Neighbours  do  the  fame :  But  I  would  enquire  of 
fuch  general  Prof effors  of  Chriftianity,  Why  are  you 
fo  backward  to  give  up  your  Names  to  Chrift,  and 
attend  on  the  fpecial  Ordinance  of  his  holy  Supper? 
Is  it  not  becaufe  you  are  afhamed  to  appear  in  fuch 
a  {tret  ProfefTion  of  Godlinefs,  and  to  be  known 
and  obierved  by  the  World,  as  thofe  that  have  de- 
voted themfelvcs  to  the  Lord  in  his  Church  ?  This 
is  certainly  the  Cafe  of  fome  younger  Converts.  Let 
them  here  be  put  in  mind  of  their  former  Neo-lects, 
and  their  prefent  Duty.  Be  flrong  in  the  Lord,  banifh 
a  finful  Shame,  and  feal  your  Covenant  in  the  B'ood 
of  Chrift.  His  Crofs  is  your  Hope,  and  why  Ihould 
you  not  make  i:  your  Giory  too  ? 

If  you  are  aihamed  of  fuch  a  publick  ProfefTion 
in  peaceful  Times,  what  will  ye  do  if  Days  of  Trial 
fhould  come  ?  Would  you  be  ready  to  vindicate 
your  Separation  from  the  Church  of  Rome,    and  all 

its 


158  Holy  Fortitude,  or  Vol.  II. 

its  Superftitions  ?  Would  you  have  Courage  enough 
to  maintain  the  Purity  of  your  Prbfefiion,  and  your 
clofe  Adherence  to  Scripture,    in  Oppofition  to  all 
the  Inventions  and  Traditions  of  Men  ?    Would  your 
Heart  be  ftrong  to  perfift  in  your  peculiar  Practices 
of  Religion,  in  the  mod  fcriptural  Forms  of  it,  in 
an  Hour  of  Perfecution  and  Danger  ?    Bleffed  be 
God  for  a  Protejiant  King  on  the  Throne,  and  a  glo- 
rious Race  of  Protejiant  Princes  to  fuccced  him.    May 
the  Blefiings  of  Heaven  from  above  defcend  on  them 
all,  and  render  them  in   their  Succeffions  an  ever- 
lafting  Blefling  to  Great  Britain  and  all  the  Proteftant 
Churches  !    But  a  Chrijtian  indeed  fhould  be,  fo  form- 
ed, and  fo  furnifhed,  as  to  be  ready  to  profefs  and 
pradlife  his  Religion  in  every  Nation,  and  in  every 
Age,  in  the  midft  of  Storms  as  well  as  under  the 
mining  Sun. 

III.  When  we  are  called  to  prattije  an  unjajhionable 
Virtue,  or  to  refufe  Compliance  with  any  fajhionable 
Vice.  This  is  another  Occafion  that  demads  the  Ex- 
crcife  of  Chrijtian  Fortitude. 

Let  us  furvey  a  few  Inftances  of  this  Kind. 

'Tis  an  unfafhionable  Thing  now-a-days  to  intro- 
duce a  Word  of  practical  Godlinefs  into  Company  : 
The  polite  World  will  tell  us,  It  fpoils  Converfati- 
on  :  Mark,  what  a  Silence  is  fpread  over  the  Room, 
when  any  Perfon  dares  to  begin  fo  difagreeable  a 
Subject ;  there's  none  to  fecond  him,  he  may  preach 
alone,  and  'tis  well  if  he  efcapes  a  profane  Scoff; 
This  is  a  very  true,  but  a  very  fhameful  Account  of 
Things,  according  to  the  prefent  Mode.  Any  thing 
but  Religion  is  thought  fit  to  entertain  a  Friend. 
Even  where  Perfons  of  Piety  meet  together  in  their 
Vifits,  this  fort  of  Language  is  baniih'd  from  Com- 
pany and  the  Parlour,  and  'tis  confin'd  only  to  God 
and  the  Clofet.  Alas !  we  are  afham'd  to  appear 
truly  religious ;  but  if  we  had  holy  Courage  enough, 
one  Perfon  would  not  be  afraid  to  begin,  nor  ano- 
ther 


Serm.  XXXI.      Remedies  agatnft  Fear.         159 

ther  to  carry  on  fuch  divine  Difcourfe.  There  are 
furely  fome  happy  Moments  wherein  an  ufeful  Word 
may  be  introduced  with  Prudence  and  Decency,  to 
warm  each  other's  Hearts,  and  to  re-kindle  the  holy 
Fire  of  Love  and  Devotion  that  is  almoft  expiring. 

Again,  perhaps  we  may  be  much  engaged  in  the 
World  among  Perfons  that  make  no  Confcience  of 
fpeaking  Truth  :  But  if  we  would  be  Chriftians  in- 
deed, we  muft  have  Courage  enough  always  to  fhew 
a  Hatred  of  Falfhood,  and  keep  up  a  Tendernefs  of 
Spirit,  left  we  be  drawn  to  the  Borders  of  a  Lye ; 
nor  muft  we  be  afhamed  to  let  the  World  know  that 
we  are  the  devoted  Servants  of  Truth. 

When  fome  knavifh  or  unjuft  Practice  has  over- 
fpread  a  City  or  a  Country,  and  become  almoft  uni- 
verfal,  we  muft  dare  to  be  honeft  in  a  cheating 
World  ;  we  muft  maintain  our  Righteoufnefs,  and 
let  it  mine  in  the  midft  of  a  deceitful  Age,  though 
perhaps  we  may  be  catted  fcrupulous  Fools. 

If  we  happen  to  be  engaged  in  neceflary  Bufinefs 
with  Perfons  who  drink  to  Excefs,  we  muft  boldly 
deny  the  impofed  Glals,  we  muft  fecure  our  own  So- 
briety, even  in  the  midft  of  Drunkards,  and  as 
much  as  pofilble  avoid  their  Society  :  Nor  mould 
any  fcandalous  Names  of  Puritan  and  Precijlan  af- 
fright us  from  the  Paths  of  ftrict  Holinefs. 

When  we  meet  with  grofs  Affronts  in  the  World, 
we  may  be  made  the  Scorn  and  Jeft  of  all  the  Com- 
pany, if  we  decline  the  modifh  Cuftoms  of  Satisfaction 
and  bloody  Revenge  ;  we  may  be  charged  with  Cow- 
ardife  among  the  Ruffians  of  the  Age  ;  but  a  Man  of 
Honour  muft  have  Courage  to  bear  this  Charge, 
unlefs  he  will  venture  to  ryn  upon  the  Sword  of  God, 
which  is  drawn  and  pointed  againft  Revenge,  Duelling, 
and  Murder. 

When  the  Fafhion  of  Dre fs  or  Vifirs,  of  Saluta- 
tions or  Entertainments,  exceeds  ne  Bounds  of  Mo- 
defty  or  Temperance,  or  intrenches  upon  Truth  or 
Religion,  we  muft  bravely  dare  to  be  imfi/hkvable, 

and 


l6o  Holy  Fortitude,  or         '  Vol.  II, 

and  have  no  FeUowftip  with  any  unfruitful  Works  of 
Darknefs.  We  muft  obey  the  great  and  holy  God, 
rather  than  comply  with  the  finful  Cuftoms  of  Men, 


9Tis  brave  to  meet  the  Worlds  fiandfafi  among 
Whole  Crowds,  and  not  be  carried  with  the  Throng . 

I  grant  that  Religion  doth  not  confift  in  Singula- 
rity,  but  there  are  fome  Seafons  when  we  mult  be 
fingulari%  if  we  would  be  holy,  and  exert  a  facred 
Fortitude  of  Soul,  to  fecure  our  felves  from  the  De- 
filements of  the  World.  Come  out  from  among  them 
is  the  Language  of  God  in  fuch  Cafes,  touch  not  the 
unclean  Thing,  and  be  yefeparate,  faith  the  Lord,  2  Cor, 
vi,  17. 

IV.  Another   Inftance  of  neceflary  Courage,    \s, 

when  we  are  called  to  undertake  the  Caufe  of  the  Op- 
prejfed,  to  plead  for  the  Poor  again  ft  the  Mighty,  or  to 
vindicate  the  Innocent  againfl  the  Men  of  Slander  or  Vio- 
lence. It  is  a  cowardly  Spirit,  a  Spirit  of  ihameful 
Pride,  or  felfijfj  Meannefs,  to  trample  upon  chofe  that 
are  lying  upon  the  Ground,  to  tread  upon  the  Poor 
and  the  DiftrefTed,  and  ibmerimes  through  Fear  of 
the  Mighty,  as  well  as  Scorn  of  che  Poor,  to  neg- 
lect the  Cries  of  t.hofe  that  are  mjur'd.  T7»is  in- 
deed is  the  Cuftom  of  the  Work1  -,  but  if  we  be 
Difciples  of  Chrijl,  we  muft  have  more  Courage 
than  this,  we  muft  open  our  Mouth  for  the  Dumb,  and 
plead  the  Caufe  of  thole  that  cannot  fpeak  for  them- 
lelves,  Prov.  xxxi.  8. 

When  we  happen  into  Company  that  delight  in 
Scandal,  and  the  Slander  goes  round  from  Tongue 
to  Tongue,  we  mutt  firft  guard  our  Lips  from  the 
infamous  Compliance,  though  we  cannot  defend  our 
Ears  :  And  then  we  fhould  have  fome  CompafTion 
on  the  abfent  Perfon,  who  perhaps  may  be  lojded 
with  Calumny  and  Lyes :  Nor  fhould  we  be  afraid 
or  afham'd  to  put  in  a  relieving  Word  -,  to  fupport 

the 


Serm.  XXXI.      Remedies  again/)  Fear.         161 

the  good  Name  of  thofe  that  are  opprefTed  by  ma- 
licious Reproaches.  And  if  the  Cenfure  be  never 
lb  juft,  yec  where  Providence  doth  not  plainly  call  us 
to  join  in  than  Cenfure,  let  us  not  betray  fuch  an 
Inclination  to  Evil-fpeaking,  nor  fhew  fuch  a  bafe 
and  mean  Soul,  as  to  call  Names  for  Company. 

Where  the  Life  or  the  Eftate  of  our  Neighbour 
is  in  danger,  we  muft  venture  fomcthing  to  fecure 
it,  as  well  as  to  defend  his  good  Name.  This  Ad- 
vice is  given  in  Prov.  xxiv.  u,  12.  If  tbou  forbear  to 
deliver  them  that  are  drawn  out  to  Death,  and  thofe  that 
are  ready  to  be  fain  j  if  thou  faff,  behold  we  knew  it 
not,  doth  not  he  that  pndereth  the  Heart  confider  ? 
That  is,,  if  there  are  anyPerfons  drawn  out  to  Death, 
and  ready  to  be  [lain  by  finful  OpprefTion,  and  that: 
thou  haft  a  juft  and  reafonable  Power  in  thine  Hand 
to  preferve  them,  it  is  not  thy  Duty  to  ftand  ftill  or 
hide  thy  felf,  and  fay,  Behold 1  knew  it  not.  He  that 
lets  the  Ox  or  the  Afs  of  his  Neighbour  go  aftray, 
or  fink  under  a  Burden,  and  pafTeth  away  regardlefs 
as  though  he  did  not  know  it,  is  under  the  Cenfure 
of  the  Word  of  God  ;  and  much  more  do  we  deferve 
the  Cenfure^,  if  we  abandon  our  Fellow-Creatures 
of  human  Nature  to  perifh,  when  we  are  able  to  faye 
them. .  The  all-wife  and  almighty  God  confiders  it, 
and  he  will  not  approve  of  fuch  Meannefs  of Spit  it, 
and  fuch  a  fhameful  Defect  of  Chriftiah  Courage  and 
Charity. 

V.  5Tis  a  Work  which  calls  for  Courage  to  ad- 
vwnifh  our  Brethren  when  they  depart  from  the  Ways  of 
Right  coufnefs,  and  to  reprove  Sin  among.thofe  with  whom 
we  converfe.  .  The  Law  of  God  requires  it,  Lev.  xix. 
17.  Thou  Jhadt  not  hale  thy  Brother  in  thy  Heart  •,  tbou 
/halt  in  any  wife  rebuke  thy  Neighbour,  and  not  fuffer  Sin 
iigon  him.  It  is  expreft  as  though  a  Neglect  of  Re- 
proof, where  it  13  a  Duty,  looks  like  a  fort  of  Ha- 
tred, or  want  of  Love.  But  for  the  molt  Part,  'tis 
want  of  Courage  forbids  it.     Let  it  be  done  with  holy 

Vol.  II.  M  Boldncfs  > 


1 62  Holy  Fortitude,  or  Vol.11. 

Boldnefs ;  but  without  Wrath  and  Refentment,  or 
fdfifh  Revenge  ;  let  it  be  exprefl  and  manag'd  with 
all  Love  and  Gentlenefs,  with  all  Humility  and  Com- 
panion, and  with  a  becoming  Exercife  of  thofe 
lovely  Characters  of  Moderation  and  Meeknefs, 
which  I  have  elfewhere  defcribed. 

Nathan  the  Prophet  ingenioufly  reproved  David 
the  King  for  his  Adultery  and  Murder.  And  we 
mould  learn  the  molt  artful  and  obliging  Methods, 
and  the  fofteft  Language  of  Reproof,  that  we  may 
practife  it  with  more  Courage,  Security,  and  Sue- 
cefs ;  and  the  more  fecret  it  is,  it  will  generally  be 
moft  fuccefsful. 

If  at  any  time  we  are  called  by  mod  evident  Pro- 
vidence, to  give  an  open  Rebuke  in  the  Face  of  the 
World,  together  with  Courage,  we  muft  put  on  all 
Wifdom  and  Humility,  left  we  publifll  our  own 
Conceit  and  Pride,  and  provoke  Wrath  without 
Hope  of  Succefs.  When  we  rebuke  the  profane  and 
impious  Wretch,  for  the  moft  glaring  Iniquity,  we 
fhould  ufe  our  beft  Prudence  in  diftinguifhing  proper 
Seafons,  left  we  cafl  a  Pearl  before  Swine,  and  it  be- 
come ufelefs,  and  be  trodden  under  Foot,  Matt.  vii.  6. 

Sometimes  'tis  hard  to  know  what  is  our  Duty  in 
this  Refpecl,  but  thus  far  in  general  it  may  be  faid, 
This  Jhould  be  done  whensoever  there  is  a  great  and  evi- 
dent Probability  of  doing  Service  to  God  and  Souls  by  it : 
Whenfoever  a  Vindication  of  the  Name  of  God,  and 
his  Honour  requires  it,  or  when  there  is  any  juft 
Hope  of  doing  Good  to  Men  ;  there  is  indeed  a 
Time  to  keepfilence  in  this  Cafe,  and  there  is  a  Time  to 
fpeak  :  O  may  the  Word,  and  Spirit,  and  Provi- 
dence of  God  join  together  to  give  us  Direction  in 
this  difficult  Duty,  and  Courage  to  perform  it ! 

VI.  Reformation  of  all  kinds,  whether  in  Families  or 
Churches,  in  Cities  or  Nations,  demands  a  good  Degree 
of  Refolution  and  Courage, 

'Ti* 


Serm.  XXXI.      Remedies  agalnfi  Fear,        163 

*Tis  a  brave  and  daring  Enterprize,  to  flem  the 
Torrent  of  the  Age  we  live  in,  and  to  attempt  to 
change  the  vicious  Cuftoms  of  a  City  or  a  Nation.  We 
muft  have  a  Soul  infpired  with  Zeal  for  Piety  and 
Goodnefs,  if  we  would  conteft  the  Point  with  the 
Guilty,  and  cover  them  with  deferved  Shame,  or 
bring  them  to  deferved  Punifhment.  Bleffed  be  God, 
there  are  Societies  formed  in  our  Age  for  this  glo- 
rious Purpofe  !  May  cverlafting  Succefs  attend  their 
Zeal,  and  may  their  Heads  be  covered  with  divine 
Protection  in  every  Hour  of  Danger  ! 

We  have  need  of  Courage  to  Itand  up  for  Truth 
and  Purity  in  the  Church  of  Chrift,  when  it  is  over- 
run with  corrupt  Doffrines,  wicked  Herefies,  Super - 
ftitions,  and  falfe  Worfhip.  We  muft  ufe  our  En- 
deavour to  root  out  thefe  evil  Weeds  by  all  the  fa«- 
cred  Influences  of  Reafon  and  Scripture  ;  not  by 
Rage  and  Violence,  not  by  Fraud  and  Falfhood,  not 
by  Slander  and  fcandalous  Language,  not  by  calling 
in  the  Power  of  the  Magiftrate  and  the  Sword  of  the 
State  to  afTift  us  •,  Chrift  hath  not  allowed  his  Fol- 
lowers fuch  Weapons  as  thefe  againft  Superftition 
and  Herefy  •  The  Sword  of  the  Spirit  is  the  Word  of 
God.     The  Weapons  of  our  Warfare  are  not  carnal. 

And  when  we  have  endeavoured  to  reform  the  Of- 
fenders by  all  Chriftian  Methods,  and  find  no  Suc- 
cefs, we  muft  dare  to  feparate  our  feJves  from  the 
Many  and  the  Mighty  t  who  will  not  be  reformed. 
This  was  the  glorious  Practice  of  our  Fathers,  the 
P  rot  eft  ants  and  the  Puritans,  in  the  feveral  Seafons 
of  their  Reformation,  when  they  were  called  to  op- 
pofe^the  greater  or  theleffer  Corruptions  of  the  Chri- 
ftian Church. 

If  our  Kindred  or  Families  are  fallen  into  my  foolijh, 
vain,  orftnful  Pratlices^  or  any  Civil  Society  to  which 
we  belong  hath  departed  from  the  Rules  of  Juftice  or 
Truth,  it  belongs  to  a  Chriftian  to  become  a  gubiick 
Good,  by  ufmg  his  Influence  as  far  as  it  goes,  to- 
ward  the  rectifying  of  every  Diforder.     He  fhould 

M  2  pac 


164  Holy  Fortitude,  or  Vol.  II. 

put  on  a  divine  Fortitude,  whenfoever  Provi- 
dence calls  him  to  attempt  a  Reformation  amongll 
them. 

There  is  need  of  a  noble  Spirit  and  a  pious  Bra- 
very, to  rife  up  againft  any  foolifh  or  vicious  Cu- 
ftoms,  to  combat  any  rooted  Principles  or  Habits 
of  Error  or  Iniquity,  and  to  oppofe  any  Number  of 
Perfons  that  are  engaged  in  an  evil  Courfe.     Mofes 
forbids  us  to  follow  a  Multitude  to  do  Evil,  Exod.  xxiii. 
2.     And  there  are  Seafons  when  we  may  be  called 
to  oppofe  a  Multitude  of  Evil-doers  :    And  though 
no  Man  (land   by  us,  yet  we  are  bound  to  itand  by 
the  Caufe,of  God  and  Goodnefs.     So  divine  a  Caufe 
deferves  and  demands  fuch  divine  Courage. 
)S  y.      How  glorious  was  the  Character  of  Caleb  and  Jo- 
y^^Pfhua,    who  (poke  well  of  the  Land  of  Promife,    and 
.   encouraged  the  Armies  of  Ifrael,    while  all  the  reft 
^   ]     of  the  Spies  which  were  fent  brought  an  evil  Report 
'  "~?   upon  the  good  Land!    Numb.  xiii.  31,  32.      The 
People  believed  the  evil  Report,  and  fpoke  of  floning 
Jofhua  and  Caleb:    But  the  Glory  of  the  Lord  appeared 
in  the  Tabernacle,  and  God  himfelf  gave  a  Teftimony 
from  Heaven  to  the  facred  Courage  and  Honour  of 
thefe  Jewijh  Heroes.     What  a  brave  Spirit  dwelt  in 
Elijah,  who  attempted  to  reform  Ifrael  from  Idolatry  ! 
He  would  not  fall  down  and  worfhip  Baal,  though 
he  thought  he  had  been  left  alone,  the  only  Wor- 
fhipper  of  the  true  God,    in  the  Nation,    1  Kings 
xix.  14. 

VII.  There  are  fome  other,  and  very  common 
Occafions  for  the  Exercife  of  facred  Courage,  which 
attend  Perfons,  efpecially  in  the  lower  Ranks*  of 
Life  :  As  for  Inflance  ;  When  a  Servant  is  called  by 
Providence  to  fpeak  the  Truth,  and  yet  he  dare  not 
do  it  without  offending  his  Matter  :  When  a  poor 
Man  is  required  to  bearWitnefs  in  fome  important 
Concern,  and  his  rich  Neighbour  frowns  and  looks 
four  upon  him  :  When  a  Perfon  of  an  inferior  Cha- 
racter 


Serm.  XXXI.      Remedies  againjt  Fear.        165 

rafter  is  tempted  to  join  with  the  Mighty  in  fome 
unjuft  and  difhonourable  Practices,  and  while  his 
Superiors  invite  him  to  it,  his  Confcience  forbids 
his  Compliance.  'Tis  a  noble  Acl:  of  Chriftian 
Courage,  in  fuch  Inftances  as  thefe,  to  follow  Truth, 
Equity,  and  Confcience,  wherefoever  they  lead,  in 
Oppofition  to  all  the  Allurements,  the  Frowns,  and 
the  Threatnings  of  Perfons  in  an  higher  Station.  Let 
thofe  who  fall  under  fuch  a  Temptation  remember, 
there  is  an  higher  than  the  higheft,  and  the  great  God, 
the  Lord  of  Heaven  and  Earth,  is  the  Patron  or 
Truth  and  Righteoufnefs,  the  Guardian  of  Innocence, 
and  the  dreadful  Avenger  of  Deceit  and  Lying. 

I  might  add  other  Inftances  of  a  kindred  Nature  in 
common  Life,  wherein  Chriftian  Fortitude  is  greatly 
necefTary,  efpecially  in  this  corrupt  and  degenerate 
Age  :  As  when  a  Trader  muftlook  Poverty  in  the 
Face,  and  meet  approaching  Ruin  in  his  outward 
Circumftances,  unlefs  he  make  fome  Inroad  upon  his 
Honefty,  and  pra&ife  Fallhood  and  Deceit.  But  if 
the  Cafe  be  thus,  if  a.  Chriftian  fees  himfelf  finking 
in  the  World,  by  the  Frowns  of  Providence,  he  mult 
dare  to  fink  rather  than  cheat  his  Neighbour,  and 
fave  himfelf  by  any  bafe  and  difhoneft  Methods.  A 
Man  of  Religion  and  Honour  muft  Hand  firm  to  his 
Word,  muft  follow  ftric't  Equity  in  all  Things,  and 
neither  enter  into  any  Methods  of  Fraud,  nor  of  Vio- 
lence, to  retrieve  his  decaying  Circumftances. 

O  how  many  little  knavifh  Contrivances  do  Per- 
fons often  practife  to  fecure  a  good  Bargain  to  them- 
felves,  and  fometimes  they  fupport  their  dying  Cre- 
dit in  the  World  at  the  Expence  and  Lofs  of  their 
innocent  Neighbour  !  They  borrow  what  they  know 
they  are  not  able  to  pay  :  They  draw  up  falfe  Ac- 
counts of  their  own  Eftate  :  They  impofe  upon  the 
Credulous  with  Words  of  a  double  Meaning,  or  with 
downright  Lyes  :  They  almoft  forget  they  are 
Chriftians,  for  fear  left  they  mould  be  undone,  and 
pradlife  the  Things  at  which  an  Heathen  would  have 

M  3  blufiYd 


i66  Holy  Fortitude,  or  Vol.11. 

blufti'd  and  ftarted,  becaufe  they  have  not  Courage 
enough  to  be  honefl  and  poor, 

VIII.  Chriftians  have  need  of  holy  Fortitude,  to 
venture  their  Lives  at  the  Demand  of  Providence,  and 
expo  ft  tbemfelves  to  Violence,  and  to  a  bloody  Death, 
Sometimes  they  arc  called  to  this  glorious  Service  in 
the  Caufe  of  God  and  his  Church:  So  were  many  of 
the  Prophets,  the  Apoftles,  and  primitive  Chriftians, 
as  well  as  the  Martyrs  of  later  Ages.  Sometimes 
in  the  Caufe  of  our  Country,  divine  Providence  calls  us 
to  expofe  our  Blood,  and  to  affift  or  guard  the  Na- 
tion againft  Invafions  from  abroad,  or  Tumults  at 
home,  and  to  quell  the  Rage  of  a  brutal  Multitude. 
In  a  juft  and  necelTary  War  for  our  Country,  or  in 
Defence  of  our  natural  or  religious  Rights,  we  may 
fight  with  Chriftian"  Courage,  when  we  have  well 
furvey'd  the  Juftice  of  our  Caufe,  and  find  it  ap- 
proved of  God.  And  there  are  Seafons  when  we 
may  be  called  to  venture  our  Lives  for  our  Chri- 
ftian  Brethren,   i  John  iii.  15, 

But  perhaps  fome  of  thefe  Things  may  come  as 
naturally  alfo  under  the  Head  of  pajfive  Valour  and 
Courage :  And  indeed  the  moil  aclive  Valour  of  the 
greateft  Heroes  is  built  upon  that  which  is  pajfive. 
'lis  on  this  Account  they  dare  venture  to  expofe 
their  Flefli  to  Wounds,  their  Njmes  to  Reproach, 
or  their  Bodies  to. Death,  becaufe  they  can  bear  the 
Wounds,  the  Reproaches,  or  Death  it  felf  with  a 
noble  Serenity  and  Fortitude  of  Soul,  All  the  ac- 
tive Boldntfs  in  the  World  is  but  Rafhnejs  and  Folly 
where  fuch  a  Hardinefs  and  Patience  are  utterly 
wanting. 

Of  this  pajfive  Valour  I  (hall  mention  but  two  par- 
ticular Cafes  wherein  Chriftians  mult  exert  them- 
selves. 

I.  When  -joe  are  called  to  bear  Sicknefs,  Pain,  Shame, 
Lojfts,   Disappointments,   all  the  forrowful  Changes  of 

Life, 


Serm.  XXXI.     Remedies  againft  Fear.         167 

Life,  or  Death  it  felffrom  the  meer  Hand  of  God.  This  is 
to  be  done  with  a  Steadinefs  of  Spirit,  with  a  Firmnefs 
of  Soul,  with  Chriitian  Fortitude,  with  a  facred  and 
ferene  Calm  upon  all  our  Powers  and  Paflions,  with- 
out fretting  or  vexing,  or  inward  Difquietude.  Ic  is  a 
Sign  of  a  weak  Mind  to  be  overfet  with  every  Blaft 
of  Wind.  If  thou  faint  eft  in  the  Day  of  Adverfity,  thy 
Strength  is  but  [mall,  Prov.  xxiv.  10.  We  mult  not 
indeed  defpife  tbeChajlening  of  the  Almighty,  nor  muft 
we  faint  when  we  are  rebuked  of  him,  Heb.  xii.  5. 

Let  the  Men  of  this  World  that  know  not  Cbrijl, 
that  are  not  acquainted  with  the  Gofpel,  and  have 
not  felt  the  Powers  of  the  World  to  come,  let  them 
fret  and  grow  peevifh  at  every  Difappointment  that 
falls  upon  them  in  their  earthly  Comforts,  or  when 
their  Flefh  is  vifited  with  fore  Pains  :  But  it  does 
not  become  a  Cbriflian  to  be  four  and  fretful  under 
the  afflicting  Hand  of  God,  for  it's  the  Hand  of 
his  heavenly  Father.  To  be  overwhelmed  and  al- 
moft  diftra&ed  with  the  CrofTes  we  meet  with  in  the 
"World,  is  not  becoming  the  Character  of  a  Child  of 
God,  one  that  is  high-born,  that  has  his  Birth  from 
Heaven,  and  his  Family  there  ;  it  is  a  Shame  for 
him  to  grow  wild  with  Impatience,  or  to  run  into 
defperate  Courfes  for  Relief.  This  is  not  Courage, 
but  meer  Cozvardife  of  Soul,  to  put  an  End  to  our 
own  Life  in  order  to  efcape  from  our  Sorrows.  The 
wife  ft  among  the  Heathens  reproved  it  as  a  Meannsfs 
ef  Spirit  ',  and  furely  it  is  much  more  unbecoming 
the  Religion  of  Chrift,  and  that  divine  Forrtude 
that  every  Chriftian  mould  be  endued  with.  We  are 
not  to  be  affrighted  though  the  Mountains  Jhould  be 
turned  upfide  down,  and  caft  into  the  midji  of  the  Sea  : 
'The  Lord  of  Hofls  is  our  Shield  and  Defence,  he  is  a 
Rock  above  all  the  Waves,  and  if  our  Feet  are  fixed 
upon  this  Rock,  what  need  have  we  for  Terror  ?  i'he 
Name  of  the  God  of  Jacob,  in  the  xlvi*h  Pfalm,  h  a 
March  for  all  our  Foes,  and  a  fovereign  Remedy 
for  all  our  Fears. 

M  4  Chriftian 


1 68  Holy  Fortitude ',  cr  Vol.  II. 

Chrifian  Courage  appears  alio  upon  a  Bed  of  Sick- 
fiefs,  when  at  the  Call  of  God,  we  look  Death  in  the 
Face  with  a  chearful  Soul.  When  all  our  Friends 
Hand  around  us,  and  every  one,  by  the  lamentable 
Air  that  fits  in  their  Faces,  gives  us  notice  of  our  ap- 
proaching Diffolution,  then  to  look  upon  Death  with 
a  ferene  Countenance,  and  not  be  affrighted,  but 
venture  boldly  into  the  invifible  World  ;  this  is  a 
glorious  Fortitude  denved  from  the  Grace  of  Faith. 

II.  Another  Inftance  of  paffive  Valour  is,  when  we 
bear  Perfections  of  all  Sorts  from  the  Hand  of  Men  with 
a  hcly  Courage,  for  the  fake  of  God.     When  we  can  be 
plundered  of  our  Pofiefiions  in  this  World,  and  ftript 
of  all  our  Comforts,  and  yet  be  eafy.     Ye  took  joy 
fully  the  Spoiling  of  your  Goods,  fays  the  Apoftle  to  the 
Hebrews,  chap.  x.  ver.  32,  34.  and  ye  endured  a  great 
Fight  of  Afflictions  with  Chearfulnefs,  knowing  that  in 
Heaven  ye  have  a  better  and  more  enduring  Subjlance. 
In  Heb.  xi.  ver.  36.  when  the  Apoftle  fpeaks  of  the 
ancient  Jewifh  Saints,  they  had  'Trial  of  cruel  Mockings 
and  Scourgings,  of  Bonds  and  Imprifonments,  they  were 
floned,    they  were  fawn  afunder,    were  tempted,  were 
flain  with  the  Sword  ;    they  wandered,  about  in  Sheep 
Skins  and  Goat  Skins,  being  deflitule,  afflicted,  torment- 
ed  -,   but  they  were  Men  above  this  World,  of  whom 
the  World  was  not  worthy :    They  had  a  Spirit  of  di- 
vine Courage  that  made  them   too  great   for  this 
World,  although  they  were  almoft  banifh'd  out  of 
ic,  and  wandered  among  the  Beafts  of  the  Earth. 
Let  not  Chriflians  then  be  guilty  of  bale  and  mean 
Compliances,     to  preferve    their  Subftance   in    the 
World,  nor  to  cover  their  Names  from  Slanders  and 
Infamy,  nor  to  fecure  their  Liberties  or  their  Lives 
when  Chrifi  calls  us  to  part  with  them.     If  there  be 
any  Virtue,    if  there  be   any  Praife,    think  on   thefe 
Things.     If  there  be  any  Call  to  the  Practice  of  fuch 
CouKage,  for  the  Sake  of  Chrifi,  remember  thefe  Ex- 
iot tations  and  be  not  afraid. 

Thus 


Serm.  XXXL      Remedies  again/l  Fear,        x  69 

Thus  I  have  given  you  a  Variety  of  Inftanccs  both 
of  aftive  and  paj/ive  Valour,  as  they  are  to  be  exer- 
cifed  in  the  Chriftian  Life  :  I  fear  they  are  too  many 
for  the  beft  and  boldeft  of  us  to  practife,  even  under 
all  our  Advantages.  But  in  order  to  render  them  a 
little' more  eafy  to  Chriftians,  the  following  Motives 
and  Directions  may  give  fome  Afliftance  under  the 
Influence  of  the  blefTed  Spirit.  And  thefe  /hall  be 
the  Subject  of  the  next  Difcourfe. 

The  Recollection. 

And  now,  O  my  Soul,  'tis  Time  to  turn  thy 
Thoughts  inward,  and  enquire,  How  much  of  this 
Difcourfe  is  fuited  to  thy  own  Cafe  ?  Thou  acknow- 
ledged: there  is  a  God,  but' art  thou  not  fometimes 
afhamed  to  call  upon  him  in  the  Morning  for  his 
Prefence  all  the  Day,  left  thy  Companions  mould 
know  thou  haft  been  upon  thy  Knees  ?  Haft  thou 
Courage  to  afk  a  Blefling  on  thy  Food  in  the  Place 
where  others  deride  the  Practice  ? 

Thou  haft  learnt  and  thou  haft  believed  the  Reli- 
gion of  Christ,  but  haft  thou  ever  yet  had  Courage 
enough  to  make  a  folemn  and  publick  Profeflion  of 
it?  Haft  thou  ever  yet  publickly  given  thy  Name 
up  to  Chrilf  as  one  of  his  Subjects,  and  join'd  thy 
felf  to  his  vifible  Kingdom  amongft  Men  ?  Or  art 
thou  only  a  Believer  in  fecret,  aftiam'd  to  make  Pro- 
feflion of  thy  Faith,  by  joining  thy  felf  to  fome  Chri- 
ftian Aflembly  ?  If  this  be  thy  State,  thou  haft  now 
a  loud  Call  to  add  Fortitude  to  thy  Faith,  and  aflume 
Chriftian  Courage  to  profefs  the  facred  Name  in 
which  thou  haft  believed. 

Or  art  thou  a  Profeflfor  of  this  holy  Religion  r 
Thou  haft  lifted  thy  felf  under  the  Banner  ofChriff. 
in  thefe  Days  of  Liberty  and  Peace,  and  while  thou 
dwelleft  among  thofe  who  encourage  thy  Faith  and 
Profeflion.  But  enquire  into  thy  felf,  Haft  thou 
fuch  a  Love  to  the  GofpeJ,   as  to  glory  in  it  even 

amongft 


17°  &°b  Fortitude^  or  Vol.  II. 

amongft  Infidels,  who  make  it  the  Object  of  their 
Mockery  and  Reproach  ?  Has  this  divine  Religion 
fo  deep  a  Root  in  thy  Heart,  as  to  bear  and  refift 
the  Storms  of  the  World,  and  to  ftand  firm  and  flou- 
rifh  ftill  ?  Haft  thou  Courage  to  declare  thy  felfa 
Difciple  of  the  Crofs,  and  a  Profeffor  of  a  crucify'd 
Saviour,  when  thou  malt  happen  to  be  in  the  Com- 
pany of  thofe  who  blafpheme  him. 

Haft  thou  obtained  holy  Boldnefs  enough  to  pra- 
etife  Virtue  when  it  is  out  of  Fafhion,  and  canft 
thou  refufe  to  comply  with  the  warmed  Tempta- 
tions to  a  fafhionable  Sin  ?  Haft  thou  got  fuch  a  Vir 
ctory  over  thy  felf  as  to  dare  to  be  lingular,  if  thy 
Company  would  lead  thee  into  any  modifh  Vice  ? 
This  is  an  hard  Lefibn  to  young  and  tender  Minds, 
but  it  muft  he  learnt,  O  my  Soul,  if  thou  wilt  be  a 
Chriftian  indeed. 

Haft  thou  Courage  to  vindicate  the  Innocent, 
when  he  is  aflaulted  with  Slanders,  and  to  frown 
upon  thofe  who  delight  in  Scandal  ?  Or  art  thou  fo 
meanly  fpirited,  as  to  join  in  a  common  Jeft,  that  is 
thrown  upon  the  Abfent,  and  to  mix  with  the  odious 
Tribe  of  Back-biters  ?  Remember  this  is  a  fhame- 
ful  Bafenefs  of  Spirit  ;  but  a  Chriftian  muft  be  a 
Man  of  Honour. 

Canft  thou  fee  thy  Friends,  thy  Companions,  in- 
dulge a  finful  Courfe,  and  haft  thou  not  one  kind 
Admonition  for  them  ?  Haft  thou  not  Virtue  and 
Courage  enough  to  warn  thy  Brother,  and  to  turn 
his  Foot  from  the  Path  of  Iniquity,  that  leads  to 
Ruin  and  Death  ?  But  remember  alfo,  that  Gentle- 
nefs  and  Love  muft  attend  thy  Rebukes,  if  thou 
ever  defireft  they  mould  attain  Succefs.  A  Reprover 
ihould  have  a  bold,  but  a  tender  Spirit. 

What  Zeal  haft  thou,  O  my  Soul,  for  Reforma- 
tion ?  Or  canft  thou  bear  with  Immoralities  and  Cor- 
ruptions of  every  Kind  ?  And  rather  than  venture 
to  difpleafe  Man,  wilt  thou  let  thy  Neighbours  go 
on  for  ever  to  difpleafe  God  ? 

What 


Serm.XXXI.     Remedies  againfi  Fear.         iji 

What  wouldft  thou  do,  if  thou  wert  called  tQ 
face  the  great,  and  to  profefs  Religion  before  the 
mighty  Men  of  the  Earth  ?  Is  thy  Faith  grown 
bold  enough  to  fhew  it  felf  in  a  Court,  in  a  Palace, 
and  to  venture  all  thy  earthly  Interefts  for  the  De- 
fence of  it  ? 

Thus  far  concerning  thy  aftive  Fortitude.  But 
how  ftands  the  Cafe  with  Regard  to  paj/ive  Valour% 
and  enduring  of  Sufferings  ?  Is  thy  Heart  firm  un- 
der fharp  Trials  of  Providence  ?  Canft  thou  refign 
thy  Health  and  thy  Eafe  into  the  Hand  of  God  with- 
out fretting  and  repining  ?  Or  doth  thy  Courage 
faint,  and  thy  Impatience  fhamefully  difcover  it  felf 
under  the  common  Pains  and  Difeafes  of  Nature  ? 
I  grant,  there  is  much  of  Weaknefs  derived  even  to 
a  manly  Spirit,  from  the  Diitempers  of  the  Flefh  : 
When  the  Nerves  are  unbraced,  and  the  Taberna- 
cle of  the  Body  tottering,  the  Soul  partakes  of  the 
Infirmities  of  this  poor  flefhly  Engine.  O  frail  un- 
happy State  of  human  Nature,  and  Souls  that  dwell 
in  Clay  !  But  is  it  thy  conftant  Labour  and  Pray- 
er, that  Patience  may  have  its  perfecl  Work,  that 
thy  Spirit  may  be  ever  fedate  under  all  the  Pains 
and  Difquietudes  of  this  mortal  Flefhj  and  thy 
Temper  kept  ferene  under  all  the  Frowns  and  Clouds 
of  Heaven  r* 

Art  thou  ready  to  face  the  King  of  Terrors, 
and  to  defcend  into  that  dark  Valley  ?  Thou  muft 
meet  this  Adverfary  fhortly,  O  my  Soul  :  La- 
bour therefore  daily  to  get  Courage  and  Victo- 
ry over  Death,  by  Faith  in  a  dying  and  a  rifing 
Saviour. 

Happy  is  that  Faith  that  has  no  carnal  Fear  at- 
tending it,  but  is  got  above  the  Frowns  and  Smiles 
of  this  World.  My  Soul  longs  after  it,  and  reaches 
at  it,  as  fomething  within  the  Power  of  her  prefenc 
Attainment  through  the  Grace  of  Chrift.  I  long 
to  be  armed  with  this  facred  Courage,  and  to  have 
my   Heart  fortify'd  all   round    with    thefe  divine 

Munition* 


ij2  Holy  Fortitudey  or  Vol.  II. 

Munitions.  I  would  fain  be  calm  and  ferene  in  the 
Midft  of  Bufferings  and  Reproaches,  and  purfue 
my  Courfe  fteadily  toward  Heaven,  under  the  Ban- 
ner of  Faith,  through  all  the  Arrows  of  Slander 
and  Malice.  Lord  Jefusy  I  wait  for  thy  divine  In- 
fluences, to  beftow  this  Grace,  and  thy  divine 
Teachings,  to  put  me  in  the  Way  to  obtain  it. 


SE  R- 


Serm.  XXXII.    Remedies  againji  Fear.         173 


SERMON  XXXII, 


Holy  Fortitude,  or  Remedies  againft 
Fear. 


1  Cor.  xvi.  13. 

1  Stand f aft  hit  he  Faith \  quit  you  like  Me?z, 

be  Jirong. 

HAVING  defcribed  this  holy  Temper  of 
Spirit,  this  Fortitude  both  of  the  aftive  and 
paj/ive  Kind,  and  having  fet  before  you  va- 
rious Occafions  for  its  Exercife  in  the  Chriftian  Life, 
I  proceed  now  to  the  third  Thing  which  I  propofed, 
and  that  is,  to  excite  you  by  fome  engaging  Motives, 
to  feek  after  this  Temper,  which  is  fo  neceflary  for 
a  Chriftian. 

I  fhall  not  enforce  this  from  the  Light  of  Nature, 
and  from  the  meer  Laws  of  Reafon,  which  have 
been  joined  with  ambitious  and  felfifh  Principles  in 
fome  of  the  Pagan  Heroes,  and  have  influenced  ma- 
ny a  Man,  in  the  Days  of  Heathenifm,  to  fome 
great  Exploits  of  Fortitude  and  Fame.  There  is  no- 
thing in  all  the  Dictates  of  Reaion,  nothing  in  all 
the  Principles  of  Natural  Religion,  that  makes  the 
Mind  brave  and  noble,  but  it  receives  high  Advance- 
ments and  glorious  Efficacy  from  Chnftianity. 


i'74  Holy  Fortitude,  or  Vol.  II. 

I  would  call  you,  Fttft;  to  caft  your  Eyes  on  the 
noble  Patterns  of  Courage  that  you  find  in  the  New 
Teftament.  I  don't  invite  you  to  meditate  the  Ex- 
amples of  Heathen  Warriors,  but  confider  the  Exam- 
ple of  Christian  Heroes^  your  PredecefTors,  who  have 
flood  f aft  in  the  Faith,  who  have  quitted  them/elves  like 
Men,  in  numerous  and  fhining  Inltances  ot  active  and 
•paffive  Courage.  Look  at  the  blelfed  Apoftles, 
Peter  and  John,  when  they  rejoiced  to  jnffe>  for 

the  Sake  of  ChrisJ  their  Lord,  arid  bolaiy  ie 

Council  of  Priefts,   that  they  muft  preach  the  Name 
of  Jefus,    in  Oppofition  to   their  Menaces  ;    They 
musJ  obey  God  rather  than  Men.     Look  ar  6c.  P  iuI  me 
molt  eminent  Chriftian  Hero:    Behold  nim  in  tie 
Midft  of  the  Roman  Soldiers,  and  a  vioknc  Multitude 
of  unbelieving  Jews.     Hear  how  he  acknowledges 
his  exalted  Saviour  before  Captains  and  Centurions, 
before  King  Agrippa,    before  Felix  and  Fefius,  who 
were  two  fucceflive  Governors  of  Judea  :    And  with 
the  fame  Fortitude  of  Soul  he  appear'd  before  Cjzfar. 
at  Rome.     I  am  not  ajhamed,  fays  he,  of  the  Gofyel  of 
Cbrisl,  for  he  whom  I  havetrufted  in  is  alniignty  to 
fupport  me.    Read  that  moft  generous  ar.d  paihetick 
Speech  of  his,  Acts  xxi.  13.  when  the  Sp  rit  of  Pro- 
phecy had  foretold  that  Paul  mould  be  bound  at  Je- 
rufalem,    and  delivered  Captive  into  the  Hands  of  the 
Gentiles  ;    his  Friends  and  Strangers  belbught  him 
not  to  go  up  to  that  City.     Then  Paul  aniwered, 
What  mean  ye  to  ivecp,  and  to  break  mine  Heart  ?  For 
I  am  ready,    not  to  be  bound  only,  but  alfo  to  dye  at  Je~ 
rufalemfor  the  Name  of  the  Lord  Jefus.     I  know  (lays 
he)  and  the  Holy  Ghosl  is  witnefs,  that  Bonds  and  Af- 
fliclions  wait  for  me,  but  none  of  thefe  things  move  me, 
neither  count  I  my  Life  dear  to  myfelf,  that  I  may  fiwfh 
my  Courfe  with  Joy,    and  the  Miniflry  which  I  have  re- 
ceived of  the  Lord  J  ejus,  to  tejlify  the  Gcf<  el  of  the  Grace 
cfGod,  Acts xx.  24. 

Now  when  a  fpecial  Occafion  calls  us  to  the  Ex- 
ercife  of  this  Virtue,   and  to  confefs  Chrisl  before 

1  the 


Serm.  XXXII.  Remedies  againft  Fear.  ij$ 
the  World,  for  us  to  be  mealy-mouth'd,  and  baf- 
fled, and  frighted  at  the  Countenances  of  Men,  this 
is  to  forfake  the  Example  of  the  bleffed  Apoftles, 
and  obey  Men  rather  than  God.  The  Prophets  and 
the  Apoftles,  the  antient  Saints  and  the  primitive 
Martyrs  have  given  us  noble  Patterns  of  this  Virtue ; 
and  why  mould  our  Spirits  fail  us,  or  our  Lips 
tremble,  if  we  are  called  to  the  fame  glorious  Con- 
feflion  ?  Is  not  our  Religion  divine  ?  Is  not  the 
Gofpel  ftill  worthy  of  the  fame  Honour  ?  Is  not  our 
Go  d  the  fame  Almighty?  Is  not  our  Redeemer  the 
fame  Jefus  ?  And  does  not  a  dying,  a  rifing,  and  a 
reigning  Saviour  deferve  the  fame  Homage  of  our 
Tongues,  and  demand  the  fame  Glory  at  our 
Hands  ? 

Yes  furely,  he  demands  it  of  us,  and  he  deferves 
it  infinitely  :  And  not  only  his  Apoftles,  but  his 
own  Example  teacheth  us  to  practife  this  Fortitude, 
both  of  the  aclive  and  the  paffive  Kind. 

In  the  Second  Place  then,  behold  this  per f eft  Pattern 
of  Fortitude,  Jefus  the  Son  of  God  :  When  he  came 
into  the  World  in  the  Midft  of  Poverty,  and  made 
but  a  mean  Figure,  as  the  Son  of  a  Carpenter,  he 
was  called  to  oppofe  the  whole  Nation  of  the  Jews, 
and  the  Prjefts  and  Princes  of  Jerufalem  -,  he  was  fent 
to  reform  the  vicious  Cuftoms  of  a  wicked  and  de- 
generate Age.  How  did  he  ftand  and  face  Danger 
without  Fear  !  When  he  went  into  the  Temple, 
with  what  a  fac'red  Zeal  did  he  fcourge  the  Buyers 
and  Sellers  out  of  his  Father*s  Houfe  of  Prayer  ! 
Ye  know  what  a  noble  Teftimony  he  bare  to  the 
Truth,  when  he  was  called  before  the  great  Men, 
the  Rulers  of  the  Church  and  Scate.  You  know 
again,  what  Inftances  of  paj/ive  Courage  our  Lord 
Jefus  manifefted,  when  he  was  hatefully  reproached, 
and  fuffered  (hameful  Indignities  from  a  rude  Mul- 
titude :  When  he  was  perfecuted,  when  he  was 
buffeted,  when  he  wreftled  with  many  and  mighty 
Sorrows,  when  his  Friends  left  him  alone  in  the 
Hands  of  his  cruel  Enemies.  It 


176  Holy  Fortitude^  or  Vol..  II. 

It  muft  be  confefied,  his  Spirit  trembled  within 
him,  and  he  was  fore  amazed,  when  it  pleafed  his  Fa- 
ther to  bruife  him,  and  put  him  to  Grief \  and  to  make 
his  Soul  an  Offering  for  Sin.  Thefe  were  unknown 
and  inexpreffible  Burdens, .  that  made  him  groan  in- 
deed, and  offer  fir ong  Cries  and  Tears  to  Heaven,  that 
that  Cup  of  Terror  might  pa fe  from  him.  If  ever 
his  Courage  teem'd  to  fail  him,  'twas  in  that  Agony 
jn  the  Garden,  when  he  endured  more  than  any 
meer  Man  could  bear.  A  formidable,  and  a  difmal 
Hour,  when  the  Father  hid  his  Face  from  him,  and 
the  Powers  of  Darknefs  fell  upon  him  with  angelick 
Might  and  Fury  !  But  thefe  are  Sorrows  of  Atone- 
ment, which  the  Saints  are  never  called  to  furYer. 
And  yet  by  fecret  divine  Supports,  Jefus  endured  alL 
thefe  Agonies,  and  upon  the  Crofs  he  triumphed  not 
only  over  the  Malice  of  Men,  but  over  Principalities 
and  Powers  of  Hell,  and  made  an  open  Shew  of  them, 
perhaps,  before  Armies  of  the  invifible  World,  and 
Millions  of  applauding  Angels,  Col.  ii.  is. 

Read  the  facred  Advice,  Heb.x'u.  i,  2.  Not  onT 
]y  look  ye,  fays  the  Apoftle,  to  the  great  Cloud  of 
Witneffes  that  are  gone  before,  but  above  all  look  to 
Jefus,  the  Author  and  Finifher  of  your  Faith,  who,  for 
the  Joy  that  was  fet  before  him,  endured  the  Crofs,  and 
defpifed  the  Sha?ne,  and  is  Jet  down  at  the  Right  Hand  of 
the  Throne  of  God.  Confider  him  that  endured  Juch  Con- 
tradiction of  Sinners  again/}  himfelf,  that  oppofed  a  Mul- 
titude, a  Legion,  a  Wcrld  of  Sinners,  left  ye  be  weary 
and  faint  in  your  Minds,  nor  let  your  Spirits  fink, 
while  you  behold  his  divine  Fortitude  :  Let  fuch  an 
illuftrious  Scene  animate  your  Souls,  and  infpire  the 
fainting  Believer  with  new  Courage. 

Conflder  Thirdly,  what  you  are  -,  If  you  are  Chri- 
Jlians,  ye  are  Soldiers  of  Chrift,  ye  have  already  en^ 
ter'd  the  Lifts  with  all  the  Powers  of  Hell,  and 
are  ye  afraid  of  Man  that  is  a  Worm,  and  the  Son  of 
Man  that  is  a  Worm  ?  Ye  have  ranged  your  felves 
under  tha  Banner  of  the  Redeemer,  and  the  Re- 
deemer's 


ferm.  XXXII.    Remedies  againft  Fear,         lyj 

deemer's  Army  muft  fight  againft  all  the  Armies 
of  Darknefs  and  their  Allies.  Ye  have  fet  up  to 
oppofe  Sin  and  Satan,  two  powerful  Enemies  i  and 
are  ye  afraid  to  be  brow-beaten  by  a  Fellow- Worm, 
one  who  is  weak  and  mortal  like  your  felves  ? 

Confider,  Fourthly,  If  ye  are  Cbriftians,  what  Pro- 
mifes  of  the  divine  Prefence  and  Help  you   have 
in  the  Bible,  and  when  the  mighty  God  lias  givea 
fuch  divine  Encouragement,    he  chides  his  People 
into  Courage  ;    I  even  I  am  he  that  comforteth  thee  ; 
Who  art  thou  that  thou  fhouldeft  be  afraid  of  a  Man  that 
(hall  die,  and  of  the  Son  of  Man  which  (hall  be  made  as 
Grafs,    and  forgetteft  the  Lord  thy  Maker,    that  hath 
fir  etched  forth  the  Heavens,  and  laid  the  Foundations  of 
the  Earth,  and  hafi  feared  continually  every  Day  becauft 
cf  the  Fury  of  the  Opprejjor,  as  if  he  were  ready  to  de- 
jlrey  ?    And  where  is  the  Fury  of  the  Oppreffor  ?    Ifa.  xl. 
51.     A  generous  and  divine  Cordial  to  keep  the  Soul 
from  fainting  !    The  Prefence  of  God  is  an  effectual 
Support.     St.  Pr.-J  found  it   fo  ;  for  when  all  Men 
forfook  him,    the  Lord  flood  by  and  Jlrengthened  him% 
1  Tim.  iv.  16,  17.     Alas  !  we  are  poor  feeble  trem- 
bling Soldiers,    our  Hands    hang  down,    and   our 
Faces  gather  Palenefs  :    But   we  dare  to  confront 
the  Terrors  of  this  World,     if  we  tafte  and  feel 
fuch  divine    Encouragements.     We   know  that    a 
weak  Chriftian  can  do  Wonders  with  an  Almighty 
Saviour,    and  an  All-fuffkient  Promife.     When  St. 
Paul  had  this  Word  given  him,  My  Grace  'is  fuff  dent 
for  thee,  he  could  glory  even  in  his  Infirmities,  that  the 
Power  of  Chrifl  might  reft  upon  him,  2  Cor.  xii.     The 
little  feeble  Man  of  a  contemptible  Prefence,  could  do 
all  things  through  Chrifl  ftrengthening  him,  Phil.  iv.  13. 
And  every  Believer  has  the  fa  ne  almighty  Helper, 
the  fame  Gofpel,  and  the  fame  Promifes. 

Jn  the  laft  Place,  Confider  the  large  and  never  fading 

Crown  of  Glory,    that  awaits  the  Conqueror  at  the 

End  of  the  Chriftian  Conflict.     Be  thou  faithful  to  the 

Death  and  I  will  give  thee  a  Crown  of  IMex  Rev.  ii. 

Vol.  II.  N  10. 


178  Holy  Fortitude,  or  VoL.ii 

10.  Confider  the  Honour  and  Triumph,  thofe 
Riches  of  Glory,  and  that  everlafting  Inheritance, 
that  fhall  be  your  Reward  in  the  future  World,  thro' 
the  Grace  of  our  Lord  Jefits  CbriSf :  He  that  over- 
comeih  fhall  fit  down  with  me  on  my  Throne ,  &c.  Rev. 
ill .  21.  He  that  oVercometh  fhall  inherit  all  things,  Rev„ 
xxi.  7.  Put  all  thefe  together  in  the  Balances,  with 
a  few  CrofTes  and  Difappointments,  a  little  Trouble 
and  Uneafinefs,  nay,  though  you  mould  add  Tor- 
ture and  Death  in  the  fame  Scale,  you  may  eafily 
judge  which  will  out-weigh.  Gaze  at  your  Crown 
of  Life,  and  your  immortal  Hopes,  till  you  feel 
your  Souls  divinely  animated  to  the  Combat  : 
Learn  from  the  Apoftle,  and  affume  that  glorious 
Language,  Our  light  Afflictions  which  are  but  for  a 
Moment,  are  fcarce  to  be  mentioned  or  named  with 
the  far  more  exceeding  and  eternal  Weight  of  Glory  that 
fhall  be  revealed,  Rom.  viii.  18.  Therefore  wv  both 
labour  and  fuffer  Reproach,  therefore  we  bear  all 
prefent  Sorrows  with  holy  Courage,  becaufe  we  look 
riot  at  the  things  that  arefeen>  little  things,  that  are  tem- 
poral \  but  look  at  the  great  unfeen  things  that  are  e- 
ternal,  2  Cor.  iv.  ult. 

The  Fourth  and  Laft  general  Head  of  Difcourfe 
fhall  now  furnifh  us  with  fome  [acred  Remedies  againfi 
this  JIaviJh  Fear. 

The  PaiTion  of  Fear  in  general,  is  wifely  wrought 
by  the  great  God  into  human  Nature  :  *Tis  a  Di- 
jlurbance  both  of  our  animal  Compofition,  and  of  the 
Mind  upon  the  Apprehenfion  of  fome  approaching  Evil, 
or  upon  the  apparent  Danger  of  it.  This  is  an  excel- 
lent Provifion,  which  the  God  of  Nature  has  made, 
to  guard  us  from  many  Mifchiefs.  'Tis  innocent 
and  ufeful  when  it  is  fixed  on  a  proper  Object,  and 
exercifed  in  a  proper  Degree,  It  becomes  a  Part  of 
our  Religion  when  God  is  the  Object  of  our  Fear, 
whereby  we  maintain  fuch  a  holy  Awe  of  his  Ma- 
jefty,  as  awakens  a'  conftant  Defire  to  pleafe  him, 
joined  with  a  Temper  of  holy  Love.  But 


Serm.  XXXII.  .   Remedies  againft  Fear,       179 

But  when  we  fuffer  Creatures  to  raife  and  influence 
our  Fears  upon  every  Occafion,  fo  as  to  ruffle  and 
difquiet  our  Spirits,  to  throw  the  Soul  from  off  its 
Reft,  arid  to  turn  us  afide  from  the  fteady  Courfe 
of  Duty,  then  it  becomes  a  finful  and  forbidden 
Paffion,  and  we  mould  make  it  our  Bufinefsto  watch 
againft  it,  and  fupprefs  it. 

There  are  fome  Perfons  fo  feeble  in  their  native 
Conftitutions,  or  their  Spirits  are  fo  weakned  by 
the  Diftempers  of  the  Flem,  that  Fear  is  a  conftanc 
Tyrant  over  them  :  Their  Cafe  is  to  be  pitied  in- 
deed, but  they  ougiic  to  ftir  up  themfelves  as  far 
as  poflible  to  fhake  off  this  Bondage,  left  it  with- 
hold them  from  the  Practice  of  neceffary  Duties, 
and  rob  them  of  all  the  Comforts  of  Religion. 

This  jlav'xjh  Fear  is  a  Difeafe  of  the  Mind,  as  well 
as  a  Weaknefs  of  Nature  ;  and  befides,  our  fum- 
moning  together  all  the  Powers  and  Precepts  of  Rea- 
fon,  we  mould  alfo  apply  the  Remedies  of  Religion,  in 
order  to  remove  it :  If  rhe  divine  Spirit  concur  with 
his  Blefting,  the  following  Methods  may  be  made 
happily  fuccefsful. 

I.  See  to  it  that  ye  are  Chriflians  indeed,  that  you 
have  the  Power  of  Religion  wrought  in  your  Hearts, 
Otherwife  you  will  never  be  able  boldly  to  maintain 
the  Form  and  the  Profeffion  of  it  in  an  Hour  of 
Danger.  Fear  will  prevail  over  every  thing  but  true 
Faith  :  And  if  your  Religion  be  not  inward  and  fin- 
cere,  and  built  on  folid  Foundations,  it  will  tremble 
and  totter,  and  be  in  great  Danger  of  being  utterly 
loft.  One  hard  Name,  one  biting  Reproach,  one 
witty  Scoff  or  ugly  Slander,  will  dafh  the  Hypocrite 
out  of  Countenance,  and  he  dares  not  ftand  up  for 
his  God  and  Saviour. 

And  remember  alfo  that  your  Faith  muft  be  al- 
ways kept  awake  and  lively.  See  to  it  that  your 
Hope  be  not  only  well  eftablilhed,  but  you  muft 
preferve  your  Evidences  for  Heaven  ever  clear,  that 

N  2  y« 


180  Holy  Fortitude,  or  Vol.  ft* 

ye  may  look  upon  your  felves  as  the  Care  and  Charge 
ofChrifl,  and  under  the  fpecial  Eye  and  Protection 
of  God  your  Saviour.  This  was  the  divine  Founda- 
tion on  which  the  great  Apoftle  raifed  his  Courage 
in  the  Gofpel  to  fo  high  a  Degree.  I  am  neither  a- 
fraid  to  fuffer  thefe  things,  (fays  he)  that  is,  Bonds  and 
Imprisonments  ;  nor  am  I  ajhamed  of  this  Gofpel,  for 
I  know  whom  1  have  believed,  I  know  him  as  my  Sa- 
viour, and  I  am  perfuaded  that  he  is  able  to  keep  that 
which  1  have  committed  to  him  againft  the  Day  of  hi* 
Appearance,  z  'Tim.  i.  12. 

If  you  would  raifc  your  Spirits  to  a  fublime  Pitch 
of  holy  Fortitude,  brighten  your  Faith  and  Hope 
daily,  by  a  frequent  Examination  of  the  Frame  of 
your  Hearts,  by  watchful  walking  before  God,  by 
committing  your  Souls  afrefh  into  the  Hands  of  Je~ 
Jus  and  his  Spirit,  for  pardoning  and  renewing  Grace, 
that  you  may  believe  on  juft  and  folid  Grounds,  that 
you  are  the  Children  of  God,  and  that  J  ejus  is  your 
Salvation.  A  lively  Faith  gives  divine  Courage. 
Faith  is  a  noble  Shield  to  ward  off  Fear,  and  our 
Helmet  is  the  Hope  of  Salvation. 

Take  heed  of  defiling  your  Souls  with  Senfuality : 
Take  heed  of  any  falle  Biafles  on  your  Spirit,  and 
wrong  Defigns  in  your  Actions,  left  you  bring 
frefh  Guilt  upon  your  Confciences.  Guilt  will  create 
Fear,  and  fill  the  Soul  with  a  perplexing  Tumult 
of  Thoughts.  But  when  the  Terrors  of  this  World 
aflault  you  on  every  Side,  Reproaches  and  Threat- 
nings,  the  Frowns  of  your  Friends,  and  the  Rage 
of  your  Enemies,  you  may  be  all  ferene  and  peace- 
ful within,  while  you  maintain  a  facred  Confcioufnefs 
of  Soul,  that  you  have  been  feeking  the  Light  of 
Truth,  and  purfuing  the  Path  of  Duty.  When  I 
can  fay,  God  is  ?ny  Witnefs  that  I  am  fincerely  la- 
bouring in  his  Service  5  when  I  can  look  up  to  Hea- 
ven, though  my  Friends  Jcorn  me,  and  fay,  My  Re~ 
cord  is  on  high  ;  I  may  imitate  the  Faith  and  Cou- 
rage of  Job  in  his  belt  Hours,  and  leave  all  my  In- 

tcrefts 


Serm.  XXXII.     Remedies  againft  Fear.        181 

terefts  in  the  Hand  of  my  God.  Let  our  Faith  be 
adtive  then,  and  our  Conference  clear,  that  we  may 
read  our  Title  to  all  the  Promifes,  and  apply  them 
to  our  own  Cafe  with  Courage  and  Affurance.  The 
God  of  Hope  will  fill  us  with  all  Joy  and  Peace  in  be- 
lieving, Rom.  vi.  13. 

The  Covenant  of  Grace  is  a  bleffed  Treafury  ; 
There  is  Armour  of  Defence  to  be  found  againft 
every  Affault  and  Danger.  If  the  Promifes  of  the 
Covenant  be  ours,  we  fhall  be  fecur'd  of  a  happy 
final  Iflue  of  all  our  Sufferings  :  All  things  /hall  work 
together  for  our  good,  Rom.  viii.  28.  If  God  be  for  its, 
who  faall  be  againjl  us  ?  If  we  behold  God  engaged 
on  our  fide,  we  may  defy  a  Legion  of  Adverfaries 
in  the  Name  of  the  Lord  our  God.  Thou  art  my 
Glory  (  fays  the  Pfalmifi)  and  my  Shield,  and  the  lifter 
up  of  my  Plead,  The  little  Word  (My)  fhews  his 
own  Intereft  in  his  God,  and  then  he  can  grow 
brave  in  the  very  Centre  of  a  thoufand  Deaths  and 
Dangers.  /  will  not  be  afraid  of  ten  thoufands  of  People 
that  have  fet  themfelves  againsl  me  round  about,  Pfal. 
iii.  3,  6. 

II.  Get  a  large  andgeneral  Acquaintance  with.the  Pro- 
mifes of  the  Gofpel,  *  that  in  every  fpecial  time  of  need 
you  may  have  fome  fuit able  Word  of  Refuge,  and  Support. 
From  the  40'*  to  the  45^  Chapters  of  lfaiah,  there 
is  a  Variety  of  rich  Encouragements  againft  flavifh 
Fear:  And  there  is  another  Treafure  of  them  from 
the  50th  to  the  55*.  Many  a  Chriflian  has  been  able 
to  live  upon  them,  in  the  moft  dangerous  and  di- 
ftrefling  Seafons.  They  are  divine  Springs  of  Cou- 
rage, and  they  overflow  with  Confolation.  The 
Afiurances  of  holy  David  in  the  Midft  of  his  Perils, 
have   been  a  glorious  Support  to  the  fearful  Soul. 

*  A  little  Book  publifhca  lately  by  Mr.  Samuel  Carke,  of  St. 
Albans,  is  of  excellent  life  for  this  Purpofe.  The  Title  of  it  is, 
A  Colleftion  of  the  Prorpi/es  of  Scripture,  twdev  their  proper  Heads. 
1710. 

N  3  Several 


I #2  Holy  Fortitude,  or  Vol.  II. 

Several  of  his  Pfalms  are  fill'd  with  the  fame  heaven- 
ly Cordials.  You  can  hardly  find  three  of  them  to- 
gether, without  fome  Triumphs  of  Faith  in  them* 
In  the  Writings  of  the  Evangelijis,  and  in  the  Epiftles, 
you  may  read  many  precious  Promifes  fcattered  a- 
broad,  to  allay  your  Fears.  In  the  fecond  and  third 
Chapters  of  the  Revelations,  they  ftand  thick  as  the 
Spangles  of  Heaven  :  They  fparlde  like  Stars  in 
the.  Firmament  at  Midnight,  and  they  ever  mine 
brighter!:  in  the  darkeft  Sky.  'Tis  with  unknown 
Pleafure  that  the  Soul  of  a  Chriftian  contemplates 
and  furveys  thofe  heavenly  Lights  in  his  molt  gloo- 
my and  difmal  Hours,  and  they  turn  the  Shadows  of 
Death  into  Morning. 

Though  it  is  of  excellent  Ufe,  to  have  the  Mind 
and  Memory  well  ftor'd  with  the  various  Promifes 
of  the  Covenant,  yet  in  fome  fpecial  Seafons  of  Trial, 
9tis  of  eminent  Advantage  to  keep  the  Mind  and 
Thoughts  fixed  upon  fome  fingle  Promife,  that  is 
moft  fuited  to  the  prefent  Danger  or  Suffering  ; 
and  to  the  prefent  Tafte  and  Relifh  of  the  Soul.  In 
fuch  a  Seafon,  the  running  fpeedily  from  ope  Pro- 
mife to  another,  and  fkimming  over  them  with  a 
flight  Survey,  will  not  be  fo  effectual  a  Relief,  as 
fixing  upon  fome  peculiar  and  proper  Word  of 
Grace,  and  living  wpon  it  for  a  whole  Day  together. 
Thus  every  Morning  you  may  take  fome  new  Com- 
forter with  you,  and  let  it  abide  upon  your  Heart 
all  day,  and  it  will  whifper  to  your  Soul  with  divine 
Sweetnefs,  in  the  dark  and  folitary  Watches  of  the 
Night.  When  fome  fpecial  Terror  potteries  your 
Thoughts,  and  the  heavy  Opprefiion  returns  often 
upon  your  Spirits ;  or  when  any  frefh  Aflault  comes 
on  you  from  without  or  within,  fly  to  the  Word 
■you  have  chofen  for  your  Refuge  ;  repeat  it  often, 
and  cleave  to  it  by  Meditation.  The  Name  of  the 
Lord  is  a  ftrong  Tower,  the  Righteous  runneth  to  it  and 
is  fafe :  And  remember  God  has  magnified  his  own 
Word  above  all  the  reft  of  bis  Name,  Prov.  xviii.  10. 

Pfai. 


Serm.  XXXII.    Remedies  againjt  Fear.        1S3 

Pfal.  cxxxviii.  2.  Try  this  Method,  it  has  been 
fuccefsful  and  well  approved,  and  I  doubt  not  but 
that  you  will  be  able  to  atteit  theSuccefs  of  it  thro' 
the  Aids  of  divine  Grace. 

III.  Preferve  the  Spirit  of  Prayer  always  in  exercifet 
and  the  Spirit  of  Fortitude  will  defcend  on  you.  Ad- 
drefs  the  Throne  of  God  with  Earneftnefs  and  Faith, 
and  cry  to  the  Lord  the  God  of  your  Salvation  with- 
out ceafing.  'Tis  he  gives  Spirits  to  renew  the 
Battle,  when  we  are  almoft  tired  and  grown  weary, 
Jfa.  xl.  28,  29.  He  gives  Courage  in  the  midft  of 
Terrors,  for  he  can  preferve  and  fecure  us  in  the 
extreameft  Perils.  We  defvaired  of  Life  (faich  the 
ApoftleJ  and  had  the  Sentence  of  Death  in  our  fehes, 
but  we  ware  delivered,  for  we  trufted  in  him  that 
rairib  the  Dead,  2  Cor.  i.  8,  9,  10.  *Tis  he  that  re- 
pels the  caoft  imminent  Dangers,  it  is  he  rebukes 
the  Spirit  of  Fear,  and  gives  us  the  Spirit  of  Power , 
and  holy  Fortitude,  2  Tim.  i.  7.  Wait  on  the  Lord9 
and  be  Osgood  Courage,  andhefhall  flrengthen  thy  Heart  ; 
wait  1  fay  on  the  Lord,  Pfal.  xxvii.  14. 

Buh  be  fure  in  all  your  AddrefTes  to  the  Mercy  - 
Seat,  have  an  Eye  to  Chrift  Jefus  the  Mediator 
your  Advocate  at  the  Throne,  and  the  Captain  of 
your  Salvation,  who  is  engaged  to  fee  you  brought 
fafe  to  Heaven.  The  Father  has  entrufted  you  as 
Sheep  in  his  Hand,  and  he  will  not  fuffer  you  to 
perifh.  Look  to  him  as  your  great  High  Prieft  and 
Interceflbr  in  Heaven  ;  and  jince  you  have  fuch  an 
High  Priefl  as  Jefus  the  Son  of  God,  who  can  be  touched 
with  the  feeling  of  our  Infirmities,  let  us  come  bolaly  to 
the  Throne  of  Grace,  that  we  may  obtain  Mercy,  and 
find  Grace  to  help  in  time  of  Need,  Heb.  iv.  14,  &c. 
Many  a  feeble  Chriftian  who  has  gone  to  the  Mercy- 
Seat,  trembling  and  terrified  under  huge  Apprehen- 
fions  of  Danger,  and  almoft  overwhelmed  with  tu- 
multuous fears,  has  rifen  up  from  his  Knees  with  a 
heavenly  Calmnefs  and  Compofure  :    The  Army  of 

N  4  his 


184  &°fy  Fortitude,  or         Vol.  II, 

his  Fears  has  vanifh'd  at  once,  and  he  has  gone  out ' 
to  face  the  moft  formidable  of  his  Adverfaries,  with 
divine  Refolution  and  Courage.  /  fought  the  Lord 
and  be  heard  me,  and  delivered  me  from  all  my  Fears* 
Ibey  looked  to  him  and  were  enlightened,  and  their  Fa- 
ces were  not  afhamed.  cihe  Angel  of  the  Lord  encamp- 
etb  round  about  them  that  fear  him,  and  deliver eth  them. 
O  tafie  and  fee  that  the  Lord  is  good :    Bleffed  is  the 

Man  that  irufieth  in  him,    Pfal.  xxxiv.  4 8,    &c. 

Jn  the  Day  when  I  cried,  thou  an/weredji  me,  and. 
did  (I  firengthen  me  with  Strength  in  my  Soul,  Pfal. 
exxxviii.  3, 

IV.  Get  a  greater  Degree  of  Weanednefs  from  the 
Flefh,  and  from  all  the  Delights  and  Satisfactions  that 
belong  to  this  mortal  Life  :  Then  as  you  will  not  feel 
fo  great  a  Pain  in  being  ftript  of  them,  fo  neither 
will  your  Soul  be  rilled  with  Terror,  when  you  are 
in  Danger  of  lofing  them.  Learn  to  put  off  a  little 
of  that  finful  Tendernels  for  felf,  which  we  brought 
into  the  World  with  us.  One  of  the  firit  Lefibns  ia 
the  School  of  Chrifi,  is  Self-denial  ;  Matt.  xyi.  24* 
If  any  Man  will  come  after  me,  i.  e.  be  my  Dijciple,  let 
him  deny  himfelf,  and  take  up  his  Crofs,  and  follow. 
me. 

'Tis  a  certain  tender  Fondnefs  for  our  Flefh  that 
makes  us  afraid  of  Pain.  'Tis  a  Fondnefs  for  our 
Name  and  Reputation  that  makes  us  afraid  of  Re- 
proaches. 'Tis  a  Fondnefs  for  our  Pofiefllons,  and 
our  eafy  Circumftances  in  the  World,  that  makes 
us  afraid  of  Poverty  :  And  too  great  a  Fondnefs  for 
Life  makes  us  afraid  of  dying.  Whenfoever  there- 
fore the  Caufe  of  Chrifi  plainly  calls  us  to  rifque  ouc 
Name  and  Honour  in  the  World,  to  part  with  our 
"Wealth  or  our  Eafe,  and  to  venture  to  expofe  Life 
it  felf,  we  fhrink  from  the  Command  ;  ilavifh  and 
finful  Fear  prevails  mightily  upon  us,  becaufe  we 
love  Earth,  and  felf,  and  Flefh  better  than  we  ought 
to  do.  We  muft  fubdue  this  Self-love,  and  unmanly 
2  Softnefs, 


Serm.  XXXII.     Remedies  againft  Fear.        185. 

Srftnefs,  if  we  would  approve  our  felves  as  gOQd.  Sol- 
diers of  Jefus  Cbrift)  and  gain,  a  Spirit  of  facred  Cou- 
ya»e  and  Refolution.  We  muft  be  dead  to  the 
Things  of  Flefh  and  Senfe,  and  gain  a  Victory  over 
the  Complaints  and  Groanings  of  Nature.  We  muft 
go  as  far  as  we  can  toward  parting  with  right  Bands, 
and  right  Eyes,  in  every  Senfe  of  the  Words,  if  we 
would  be  Chriftians  indeed. 

V,  Endeavour  to  keep  your  felves  always  employ* d  in 
fome  proper  Work,  that  yottr  Fears  maybe  diverted  when 
they  can't  immediately  be  overcome.  If  our  Thoughts 
and  Hands  are  idle  and  empty,  we  lie  open  to  the 
Invafion  and  Tumult  of  our  Fears,  and  we  give 
them  leave  to  affault  us  on  all  fides. 

The  Pafiion  and  Principle  of  this  flavifh  Fear,  is 
mingled  with  our  Flefh  and  Blood,  and  therefore 
we  muft  employ  even  our  Flefh  and  Blood  in  fome 
better  Bufineis,  that  we  may  turn  the  Current  of 
Animal  Nature,  and  leave  the  Imagination  no  Lei- 
fure  to  fit  brooding  over  its  own  Terrors.  Want  of 
Occupation  and  Engagement  of  the  Powers  of  Na- 
ture, expofes  the  Mind  of  Man  to  the  Inroad  of  all 
the  frightful  Images,  that  Fancy  can  furnifh  out, 
and  to  all  the  terrifying  Suggestions  of  a  watchful 
and  malicious  Tempter.  Tnat  wicked  Spirit  has 
fome  ftrange  and  unknown  Methods  of  Accefs  to 
our  Souls :  He  will  worry  the  Sheep  of  Chrijl  with 
Terrors,  when  he  is  not  fuffered  to  devour  or  de- 
ftroy  them ;  and  an  unbufied  Mind  is  prepared  to 
admit  his  worft  Temptations. 

But  while  I  am  preffing  you  to  find  out  fome 
Employment  for  your  felves,  take  care  that  it  be 
fuch  as  may  approve  it  felf  to  God  and  your  own 
Confidences.  We  muft  be  ever  found  in  the  Way 
of  Duty,  C  as  I  hinted  before  )  if  we  would  fup- 
port  a  holy  Courage.  'Tis  only  the  Righteous  that 
has  juft  Reafon  to  be  bold  as  a  Lion :  Be  ready  to 
meet  Cbriji  the  Judge,  and  his  glorious  Appearance 

at 


1 86  Holy  Fortitude,  or         Vol.  II. 

at  all  Times,  and  then  you  need  not  fear  all  that 
Earth  or  Hell  can  do  againft  you. 

[If  this  Sermon  be  too  long,  it  may  be  divided  here."] 

Let  us  proceed  now  to  propofe  fome  further  Re- 
medies againft  this  Jlavifh  Pajfion  of  Fear. 

VI.  Keep  your  Eyefxt  on  the  Hand  of  God  in  all  the 
Affairs  of  Men.  View  his  powerful  and  over-ruling 
Providence  in  all  Things,  even  in  thofe  Things  that 
awaken  your  molt  troublefome  Fears.  Think  with 
your  felves,  that  you  put  Creatures  in  the  Place  of 
God,  if  you  fear  them  more  than  God,  as  though 
they  were  the  fovereign  Lords  and  Difpofers  of  all 
your  Comforts.  Learn  to  fee  God  in  all  Things, 
and  behold  him  in  all  Things  as  your  God,  and  then 
Creatures  will  have  but  little  Influence  to  awaken 
any  of  the  Pa  (lions  of  the  Soul,  or  to  raife  diftreffi-ng 
Fears  within  you. 

Are  your  Spirits  fo  weak,  thzlThunder  and  Light- 
ning, and  the  Storms  of  the  Air  affright  you  ?  Think 
who  it  is  commands  the  Tempefts  to  arife,  and 
quafhes  the  Storms  at  his  Pleafure.  In  whofe  Hand 
is  the  Thunder  ?  Who  kindles  the  Lightning  ? 
Who  directs  the  Flames,  and  guides  every  fweeping 
Blaft  of  Wind  or  Fire  to  its  appointed  Place  ?  Re- 
rnember  the  Difciples  in  the  midft  of  the  Storm,  and 
the  Language  of  Jefus  walking  upon  the  Water,  It 
is  I,  be  not  afraid. 

Or  if  the  publick  Commotions  of  the  World  awaken 
your  Fears,  read  the  Name  and  Prefence  of  God, 
even  your  God,  in  the  xlvith  Pfalm,  and  rejoice  and 
Hand  firm  arnidft  the  Tumult  and  fhaking  of  the 
Nations.  God  is  our  Refuge  and  Strength,  a  very  pre- 
fent  Help  in  Trouble.  Therefore  we  will  not  fear,  though 
the  Earth  be  removed,  and  though  the  Mountains  be 
caft  into  the  Midji  of  the  Sea.  The  Heathen  raged,  the 
Kingdoms  were  moved :  He  uttered  his  Voice,  the  Earth 

melted. 


Serm.  XXXII.    Remedies  againft  Fear.         \%y 

melted.     The  Lord  of  Hojls  is  with  us,  ilje  God  of  Ja- 
cob is  our  Refuge .    Sela h  *. 

Or  perhaps  more  particular  and  peribnal  Dangers 
and  Afflictions  threaten  your  good  Name,  your  E- 
ftate,  your  Flefh,  your  Life.  Well,  The  Name  of 
God  in  his  Prefence  is  an  universal  Spring  of  Comfort 
and  Courage,  a  wide  fpreading  Shield  againft  every 
Milchief. 

Are  you  terrify'd  at  the  Thoughts  of  perfonal 
Reproach  and  Slander,  know  that  the  Tongues  of 
Men  are  within  the  Reach  of  the  Hand  of  God,  and 
he  can  caft  a  Bridle  of  Reftraint  upon  them,  but 
if  he  take  off  that  Reftraint,  and  leave  them  to 
their  own  Perverfenefs  and  Rage,  learn  to  fay  as 
good  David,  when  Shimei  curft  him  ;  The  Hand  of 
the  Lord  is  in  it,  God  hath  given  him  a  Loofe  to 
curfe  me  :  And  thus  fweetly  compofe  your  felves  to 
an  Acquiefcence  in  the  providential  Will  of  your 
heavenly  Father. 

Is  Poverty  and  Want  the  Thing  you  dread  ?  But  is 
not  God  your  heavenly  Father  ?  And  can  you  not 
truft  him  to  provide  for  his  Children  ?  Will  he  give 
the  young  Ravens  their  Food  when  they  cry,  and  will 
he  not  feed  his  Sons  and  his  Daughters  ?  It  is  true, 
you  may  be  reduced  to  Bread  and  Water,  and 
brought  down  to  the. very  loweft  Circumstances,  and 
you  muft  fubmit  to  his  Will :  God  will  feed  your 
Nature,  though  he  will  not  feed  your  Pride. 

Are  you  affrighted  at  the  Thoughts  of  Sicknefs 
and  Pain?  Remember  Difeafes  are  the  Servants  of* 
our  Lord  Chrijl,  he  can  bid  Pains  and  Anguifh  of 
Body  go,  or  come,  as  he  pleafes  ;  nor  can  they  feize 
you  without  his  Commiffion,  nor  tarry  with  you 
beyond  his  appointed  Moment.  Commit  your  Fleih 
to  him  as  well  as  your  Spirit  :    He  is  a  wife  Phyfi- 

*  That  is  an  excellent  Treatite  which  Mr.  Flavel  has  publifh'd 
againft  finful  Fear,  efpecially  in  Times  of  publick  Danger  and 
Perfection  :  And  his  little  Book  of  keeping  the  Heart  has  fome 
valuable  Chapters  in  it,  containing  rich  Preservatives  againft  this 
Weaknefs  of  the  Mind. 

2  cian, 


1&8  Holy  Fortitude,  or  Vol.  II, 

cian,  and  he  will  deal  tenderly  with  you  :  He  has 
worn  Flefh  and  Blood,  and  has  a  fympathizing 
Heart,  nor  will  he  grieve  his  own  Members  beyond 
what  his  Wifdom  and  his  Love  fees  needful. 

Are  you  afraid  of  perfecuting  Enemies,  that  hunt  you 
from  Place  to  Place,  and  would  purfue  you  even  to 
the  Death  ?  Remember  that  they  are  but  the  Slaves 
of  Satan,  and  they  and  their  Mafter  are  all  in  a 
Chain,  under  the  Sovereign  Dominion  of  Chrifi  your 
Lord.  The  Wicked  of  the  Earth,  in  this  Senfe, 
are  called  the  Hand  of  God,  Pfal.  xvv  14.  They 
are  but  as  Inftruments  to  execute  his  divine  Pur- 
pofes,  and  they  can't  move  nor  a  el  beyond  his  Per- 
miffion.  He  put  a  Hook  in  the  Nojirils  of  Sennacherib 
that  Affyrian  wild  Beaft,  and  a  Bridle  into  his  Jaws  ; 
he  fuffered  him  to  come  and  gaze  at  Jerufalem,  then 
in  one  Night  the  Angel  of  Death  deftroyed  all  his 
Army,  and  the  Lord  put  a  Song  of  Triumph  into 
the  Mouth  of  his  People. 

In  a  Time  of  Perfecution  in  the  laft  Century,  fome 
pious  Minifters  were  met  together,  exprefling  their 
mutual  Fears,  and  confulting  how  to  provide  for 
their  own  Safety  :  When  one  flood  up  in  the  Spi- 
rit of  Faith,  and  faid,  We  are  all  immortal  till  our 
Work  is  done  ;  whereby  he  declared  his  lively  Senfe 
of  the  reftraining  Power  of  God  over  the  Malice  of 
Men,  and  his  Affurance  that  God  would  preferve 
them  in  Life,  fo  long  as  he  had  any  further  Service 
to  employ  them  in.  This  was  in  Truth  a  fublime 
Thought :  A  Roman  Orator  or  a  Greek  Poet  would 
have  been  admired  and  celebrated  for  it  by  all  the 
Critics  :  This  was  the  Language  of  Faith ,  and  it  had 
a  fublime  and  glorious  Effeft,  it  difperfed  their  Fears 
at  once,  and  they  went  away  rejoicing. 

VII.  Recoiled!  your  own  Experiences  of  the  Goodnefs 
of  God  in  carrying  you  through  former  Seafons  of  Danger 
and  Sorrow.  I  will  remember,  fays  David,  the  Works 
of  the  Lord,   and  his  Wonders  of  old,   ^fal.  lxxvii.  i.i, 


Serm.  XXXII.    Remedies  agalnfi  Pear.        189 

I  will  remember  the  fpecial  Deliverances  I  have  ob- 
tained in  Times  of  moft  imminent  Peril.  Think 
with  your  felves  how  high  the  Tempeft  of  your 
Fears  has  fometimes  rifen,  and  God  has  funk  them 
at  once  into  Silence.  Think  how  extreme  your 
Danger  has  been,  when  you  have  been  perplexed 
in  a  Wildernefs  of  Thorns,  and  have  feen  no  Way 
for  your  Efcape,  but  the  Eye  of  God  hath  found  a 
Path  of  Safety  for  you,  a  Path  which  the  Eagle's  Eye 
bath  not  feen  :  He  has  led  you  as  one  that  was  £/£»</, 
by  the  Way  that  you  knew  not,  he  has  made  Darknefs 
Light  before  you,  and  crooked  Things  jlrait,  according 
to  his  Promife,  lfa.  xlii.  16. 

And  remember  alfo,  that  fometimes  when  the 
very  Evil  which  you  fear*d  has  fallen  upon  you,  ic 
has  not  been  half  fo  heavy  and  painful  as  your  Fears 
have  reprefented  it,  and  you  have  been  enabled  to 
bear  that  which  you  thought  was  intolerable.  Re- 
member the  Years  of  ancient  Time,  and  rejoice  in 
that  God  who  has  often  difappointed  your  Fears  of 
Deftruclion,  and  has  out-done  all  your  Hopes  in  a 
Way  of  Deliverance.  /  [aid,  I  am  cut  off  from  the 
Earth,  and  Jh all  go  to  the  Gates  of  the  Grave  ;  I  reckoned 
from  Night  till  the  Morning  that  he  will  cut  me  off  with 
pining  Sicknefs,  from  Day  even  to  Night,  he  will  make  an 
End  of  me :  But  in  love  to  my  Soul,  0  Lord,  thou  haft 
delivered  it  from  the  Pit  of  Corruption,  for  thou  haft 
cafl  all  my  Sins  behind  thy  Back.  Perhaps  your  own 
Experience  may  teach  you  to  fing  this  Song  of  He~ 
zekiah,  as  it  is  recorded,  lfa.  xxxviii.  9.  or  to  join 
with  holy  David,  and  repeat  his  Hymns  of  Praife. 

And  thus,  befide  your  own  Experiences,  you 
may  review  the  happy  Experiences  of  the  Saints  of 
old,  or  of  Chriftians  in  later  Times,  and  encourage 
your  Faith  in  Oppofition  to  all  your  Fears, 

VIII.  Charge  your  Confcience  fole?nnly  with  the  Au- 
tbority  of  the  divine  Command  to  fupprefs  your  Fears. 
Remember  that  the  Exercifes  of  Faith,    Courage,' 

and 


igo  Holy  Fortitude,  or  VoL.  II, 

and  holy  Firmnefs  of  Soul,  are  Duties  as  well  as  Buf- 
fings. Read  how  often  the  great  God  forbids  his 
People  to  indulge  their  Fears,  Ifa.  xl.  10,  i%,  14. 
chap,  xliii.  j,  5.  chap.  xliv.  2,  8.  Fear  not,  is  a  Com* 
mand  perpetually  repeated,  becaufe  God  well  knew 
how  prone  our  feeble  Natures  are  to  be  affrighted 
at  every  Appearance  of  Danger  :  And  even  when 
he  calls  his  People  Jacob  a  Worm,  and  cOnfefifes  the 
extreme  Weaknefs  of  their  Nature  under  that  Em- 
blem, yet  he  infills  on  the  fame  Precept  ftill,  Fear 
not  thou  Worm  Jacob,  Ifa.  xli.  14. 

Our  blefTed  Lord  joins  frequently  irt  the  fame  Pro- 
hibition of  a  flavifh  Fear  :  Matt.  x.  28.  Fear  not  them 
which  can  kill  the  Body,  but  are  not  able  to  kill  the  Soul ; 
but  fear  him  rather,    who  can  deftroy  Body  and  Soul  in 
Hell.     And  Peter,  who  once  wanted  Courage,    and 
deny'd  his  Lord,  in  his  elder  and  better  Days,  grew 
bolder  for  the  Name  of  Chrift,   and  he  forbids   us 
to  be  afraid  or  troubled  at  the  Terror  of  Men,   1  Pet  iii„ 
13.     He  repeats  the  Charge  of  the  Prophet  Ifaiah^ 
Santlify  the  Lord  of  Hojls  in  your  Heart,  the  Lord  of 
Holts  alone  is  the  proper  Object  of  our  fupreme 
Fear.     This  will  over-rule    and    abolifh  all   other 
Fears,  as  the  little  Noifes  of  Earth  are  loft  in  the 
Thunders  of  Heaven.     The  Fear  of  God  in  a  fub- 
lime  Degree  will  be  an  effectual  Cure  of  our  finful 
Fear  of  Creatures. 

'Tis  true,  the  Principle  of  Fear  is  a  natural  Af- 
fection,' 'tis  rooted  in  Flefh  and  Blood,  it  grows  high 
and  domineers,  efpecially  in  fome  Conftituuons,  and 
when  the  natural  Spirits  are  enfeebled,  it  ftill  gains 
the  greater  Afcendency  over  us  :  But  if  it  be  indul- 
ged and  encouraged,  it  foon  becomes  finful,  for  it 
feems  to  Hand  oppofite  to  the  Grace  of  Faith,  and 
too  often  prevails  over  it.  Therefore  Chrift  chides 
his  Difciples,  when  they  were  affrighted  in  the  Scorm 
while  he  was  in  the  Ship  :  Why  are  ye  Jo  fearful  ? 
How  is  it  that  ye  have  no  Faith  ?  And  even  when 
Peter  was  walking  upon  che  Water*  and  Chrift  tvaa 

near 


Serm.  XXXII.  Remedies  againjl  Fear.  191 
near  him,  he  faith,  O  thou  of  little  Faith,  wherefore 
didjt  thou  doubt  ?  Matt.  xiv.  3 1.  Mark  iv.  40.  For  a 
Chriftian  to  give  himfelf  up  to  the  wild  Tyranny  of  his 
Fears,  is  contrary  to  the  very  Spirit  and  Defign  of 
the  Gofpel  of  ChrisJ,  Rom.  viii.  15.  Ye  have  not  re- 
ceived  the  Spirit  of  Bondage  to  fear,  but  the  Spit  it  of  A- 
doption,  the  Spirit  of  Power  and  Love,  Remember 
then  you  are  the  Sons  and  Daughters  of  God  :  'Tis 
below  the  Dignity  of  your  Character  to  yield  to  this 
Slavery,  and  your  Father  himfelf  reproves,  aad 
your  Redeemer  forbids  it. 

IX.  Think  of  the  many  Advantages  that  arife 'from  a 
holy  Fortitude  of  Spirit  in  the  Midjt  cf  V angers.  This 
divine  Temper  of  Mind  will  eftablifn  your  Feet  on 
a  Rock  in  the  midft  of  Storms,  it  will  animate  you 
to  practife  every  Duty,  and  to  prevent  many  of  the 
Mifchiefs  you  fear.  This  will  preferve  the  Soul  in 
a  facred  Serenity  and  Calmnefs  under  all  the  gloomy 
and  painful  Events  of  Providence.  Without  this 
Firmnefs  of  Spirit  you  can  never  practife  what  Chrifi 
commands  his  Difciples,  and  that  is,  to  poffefs  their 
Souls  in  Patience  in  the  Hour  of  their  Diftrefs.  But  we 
may  keep  up  the  Government  of  our  felves  by  a 
holy  Fortitude  and  calm  Submifllon  to  the  Will  of 
God.  This  will  make  Sorrows  lighter,  and  the  hea- 
vier! Afflictions  become  more  tolerable. 

Whereas,  if  we  give  a  Loofe  to  Fear,  it  throws 
the  whole  Frame  of  Nature  into  a  tumultuous  Hurry 
and  Confufion,  ic  takes  away  the  Ufe  of  Prudence 
to  contrive  the  proper  Means  for  our  Efcape,  it  cuts 
the  Sinews  of  our  mod  active  Powers,  and  enfeebles 
our  whole  Nature,  fo  that  we  become  an  eafy  Prey 
to  ever;  Adverfary.  The  more  we  are  affrighted 
the  lefs  able  are  we  to  defend  our  felves. 

Fear  is  a  dreadful  Bondage  of  the  Soul,  and  ic 
holds  the  Man  in  Chains  :  Therefore  in  the  Text 
juftnow  cited,  the  Spirit  of  Fear  is  called  a  Spirit  of 
Bondage,    It  is  this  that  brings  the  Soul  down  to  tafte 

die 


*92  Holy  Fortitude^  or  Vol.  ttv 

the  Bitternefs,  and  to  feel  the  Smart  of  thofe  very  E- 
vils  which  affright  us  at  a  Diftance*  and  which  per- 
haps never  come  near  us.  Thofe  very  Sufferings 
which  are  prevented  by  the  Mercy  of  God,  we  en- 
dure them  in  our  Thoughts,  and  feel  the  Pain  of 
them  by  an  Indulgence  of  exceflive  Fean  We  fuf- 
fer  an  Affliction  once,  if  we  are  overwhelmed  with 
the  Terror  of  it  :  And  if  at  laft  it  does  really  over- 
take us,  we  double  the  Suffering,  and  make  the 
Pain  the  longer.  Oftentimes  in  Cafes  of  bodily  Di- 
fiempers,  the  Fear  it  felf  brings  the  Difeafe,  and 
aggravates  all  the  Symptoms.  If  we  could  read  the 
Records  of  the  Grave,  we  fhould  find  that  many  a 
Perfon  has  been  oppreft,  and  funk  down  to  Death} 
by  the  exceflive  Fear  of  dying. 

The  laji  Remedy  of  Fear  which  I  fhall  mention,  is 
this,  Suppofe  the  worfi  that  can  come,  and  be  calmly 
prepared  for  it :  This  will  be  a  mighty  Relief  againft 
the  Tyranny  of  our  Fears. 

You  are  afraid  of  lofing  your  Honour  among  Men, 
afraid  to  bear  the  Scourge  of  their  Tongues  and 
bitter  Reproaches  :  But  think  with  your  felves, 
when  Slander  and  Falfhood  have  done  their  worft* 
*ti's  but  the  Wind  of  the  Breath  of  Man,  and  this 
cannot  hurt  your  beft  Intereft,  while  you  ftand  ap- 
proved of  God.  Infamy  amongft  Men  is  but  a  tri- 
fling Evil  if  compared  with  Praife,  Honour  and 
Glory  among  the  Saints  before  the  Throne,  and 
the  Applaufe  ofjefus  and  his  Angels  at  the  laft  great 
Day. 

You  are  frighted  with  the  hideous  Appearance  of 
Poverty ,  becaufe  Scorn  attends  it  as  well  as  Want. 
But  our  bleffed  Lord  had  not  where  to  lay  his  Head; 
he  was  fed  by  the  Bounty  of  kind  Friends  and  pious 
Women,  who  minijlred  to  him  of  their  Subftance.  Tht 
Great  and  the  Wife,  the  Rich  and  the  Learned  of 
that  Day,  made  him  their  Mockery  :  The  very 
Finger  of  Scorn  pointed  at  him  in  the  Streets :  And 
why  fhould  the  Difciple  chink  it  neceflary  that  he 


feerm.  XXXII.     Remedies  againjl  Tea?.         193 

fhould  be  above  his  Lord  ?  You  may  be  poor  in  this 
lVorldy  and  at  the  Tame  time  rich  in  Faith,  and  Heirs 
of  the  Kingdom. 

You  are  afraid  of  Sicknefs  and  Pains  of  the  Flefh\ 
and  your  Life  becomes  a  Burthen  to  you,  by  Rea- 
son of  your  conftant  Dread  of  fome  inf.ctious  Dir 
ftempers.  You  ftiift  your  Dwellings,  you  hide  your 
lelfat  home,  and  yet  you  enjoy  no  Peace.,  Suppofe 
the  Diffemper  fhould  fcize  you,  has  not  Sicknefs 
often  brought  your  Soul  nearer  to  God  ?  an  J  if  your 
outward  Man  has  decay' d,  your  inward  Man  [  and 
your  beji  Intereij  have  had  a  rich  Advancement 
thereby.  . 

You  are  terrify' d  at  the  Threatnittgs  of  bloody  Men, 
It  muft  be  granted,  that  Flefh  has  a  ftrong  Empire, 
pver  the  Soul,  where  Dangers  of  .Torment  and 
Death  appear.  But  fuppofe  Men  of  Violence  kill 
the  Body,  then  you  will  be  difmifled  at  once  from 
all  their  Fury,  and  from  your  own  Fears.  Their 
Terror  cannot  reach  beyond  the  Grave  j  that  is  a 
fafe  and  peaceful  hiding  Place.,    ; 

But  perhaps  you  are  frighted  at  the  Thoughts  of 
dying)  even  in  the  common  Way  of  Nature  :  It  may  be, 
the  King  of  Terrors  drefTes.himfelf  in  formidable 
Airs,  and  fhakes  your  very  Frame  :  But  would  you 
live  here  on  Earth  fdr  ever  ?  A  Chriftian  who  has 
Hopes*  and  Interefts,  and  PofTeflions  beyond  the 
Keoions  of  Time  and  Senfe,  fhould  not  be  afraid  to 
enter  upon  them.  Remember  that  Death  it  lelf, 
even  in  its  rooft  formidable  Appearances,  is  ordain- 
ed of  God  10  open  the  Door  of  Heaven  for  you,  and 
let  your  Souls  into  the  Joys  of  eternal  Life:  The 
Grace  of  your  Redeemer,  ajvcj  the  Epiftle  of  St.  Paul* 
join  to  teach  you  this  Song,  O  Death,  where  is  thy 
Sling  ?  and j  0  Grave,  where  is  ihy  Victory  ? 

Thus  by  keeping  your  Soul  in  a  ready  Prepara- 
tion for  the  worn:  Events  that  your  Fear  can  ima- 
gine, you   overcome  this  Tyrant  of  the  Soul,  and 
triumph  over  this  flavifh  Pafiion.     Thus  you  tranf- 
Vol.  IL  O  fori* 


194  Holy  Fortitude,  or  Vol.11. 

form  your  very  Terrors  into  Joys,  and  gather  Ho- 
ney out  of  the  Lion,  asSamfon  did.  The  more  fatal 
your  Dangers  are,  the  nearer  is  your  final  Delive- 
rance. Say  to  your  felf,  Is  my  feeble  Ftem  totter- 
ing into  the  Grave?  Then  my  Soul  i<  fe  much  near- 
er to  the  Gates  of  Glory.  This  is  the  holy  Skill 
of  turning  Evil  into  Good.  Such  a  Faith  kept  in 
lively  Exercife  can  make  Rofes  fpring  out  of  the 
Midft  of  Thorns,  and  change  the  Briars  of  the  Wil- 
dernefs  into  the  Fruit-Trees  of  Paradile.  O  what 
a  State  of  divine  and  facred  Peace  does  that  Chri- 
ftian  enjoy,  who  can  look  ftedfaftly  upon  the  Face 
of  Danger,  in  its  mofl  frightful  Forms,  and  fay 
through  Grace,  I  am  prepared  I  'Though  I  walk  thro* 
the  Valley  of  the  Shadow  of  Death,  I  will  fear  no  Evil, 
for  my  God  is  with  me,  and  he  will  be  with  me  for 
ever. 


The   Recollection; 

What  Progrefs  haft  thou  made,  O  my  Soul,  in 
acquiring  this  facred  Fortitude  ?  The  former  Dif- 
courfe  has  taught  thee  the  Neceflity  of  it,  and  the 
various  Occafions  for  the  Exercife  of  it  in  the  Courfe 
of  the  Chriftian  Life.  In  this  latter  Sermon  thou 
haft  heard  the  Motives  that  fhould  awaken  all  thy 
Powers  to  obtain  and  pra&ife  it,  and  thou  haft  been 
informed  what  are  fome  of  the  moft  fovereign  Re- 
medies againft  thy  foolifh  and  finful  Fears. 

Methinks  I  feel  the  Want  of  this  holy  Hardinefs 
of  Soul,  to  walk  through  the  midft  of  Temptati- 
ons unmov'd,  urfterrify'd,  and  undefiledi  My  Vir- 
tue and  my  Religion  have  too  of  ten  fuffer'd  by  th* 
prevailing  Power  of  a  flavifh  Fear  :  My  Confcience 
has  loft  its  Innocence  and  Peace  by  too  many  finful 
Compliances.  What  fhall  I  do  to  harden  my  Spirit 
all  over,  that  Temptation  and  flavifh  Fear  may  not 
find  a  Place  to  enter  ? 

for 


Serm.  XXXII.      Remedies  agahift  Fear.       19c 

For  this  End  I  review  the  glorious  Motives  fet 
before  me.  For  this  End  I  look  to  the  noble  Army 
of  Martyrs,  to  the  bleffed  Society  of  the  Apoftles,  to 
the  Cloud  of  Witneffes  which  have  trod  the  fame  Path 
before  me,  who  have  born  an  undaunted  Teftimo- 
ny  to  the  fame  Religion  which  I  profefs.  I  would 
chide  and  fhame  my  felf  out  of  my  finful  Cow- 
ard;fe,  while  I  behold  their  llluftrious  Examples  of 
Zeal. 

But  above  all,  I  fix  my  Eye  upon  Jefus,  the  di- 
vine Author  of  this  Religion,  the  Author  and  Fi- 
nilher  of  my  faith.  I  would  Jearn  of  the  Captain  of 
my  Salvation,  who  was  made  perfetl  through  Sufferings \ 
Heb.  ii.  10.  I  would  learn  of  my  divine  Teacher, 
to  endure  Hardfhips  like  a  good  Soldier  of  Chrifl,  while 
I  fight  under  his  Banner,  againft  thofe  very  Enemies 
that  he  hath  fubdued. 

Confider,  my  Soul,  What  thou  art :  What  is  thy 
Charatler  and  Profeffion  :  If  thou  art  a  Chrijlian  in- 
deed>  thou  haft  taken  up  Arms  againft  Sin  and  Sa- 
tan, and  a  World  that  is  in  Rebellion  againft  God  : 
And  (hall  the  Frown  of  a  Man  make  thee  drop  thy 
Weapons,  and  difcourage  thee  from  the  glorious 
Service  ? 

Thou  haft  many  rich  Encouragements  to  expect 
divine  Affiftance  :  Many  joyful  AfTurances  of  Vic- 
tory are  given  to  them  that  endure  in  the  Day  of 
Conflict,  and  a  glorious  Crown  ftands  ready  for  thofe 
that  overcome.  O  may  the  Crown  of  Glory  fparkle 
in  my  Eye,  and  grow  brighter  and  larger  by  a  near- 
er View,  and  a  perpetual  Contemplation  of  it  1 
Make  me  forgetful  of  Eafe  and  Health,  O  my 
God,  and  of  all  my  mortal  Intcrefts,  while  I  prefs 
forward  with  facred  Courage  to  lay  hold  on  this 
Crown  !  Blefied  Saviour,  make  me  triumph  over 
every  Difficulty,  till  Death,  the  laft  of  all  my 
Enemies,  be  fubdued,  and  I  hxive  obtained  the  glo- 
rious Prize. 

O  2  I 


196  Holy  Fortitude,  or  Vol.  II. 

1  would  make  my  felf  out  of  my  Fears,  and  a~ 
waken  my  Zeal  by  fuch  Motives  as  thefe.  AndO 
that  I  could  treafure  up  in  my  Memory  the  various 
Remedies  of  which  I  have  heard  this  Day,  to  heal 
this  Infirmity  of  my  Nature,  and  to  overcome 
thefe  foolifh  and  finful  Terrors  of  Spirit  !  I  will 
reviezv  my  Faith,  and  the  Grounds  cf  my  Hope,  that 
I  may  know  that  I  am  a  Chrijlian  indeed,  that  I 
am  one  of  the  Sheep  of  Chrifi,  3nd  under  h  s  di- 
vine Care  *,  and  I  would  watch  againft  every  Temp- 
tation, left  I  contract  a  new  Guilt  and  Defilement, 
and  thereby  darken  my  Evidences  and  awaken  my 
Fears. 

I  would  furvey  wiih  Pleafure  the  gracious  fVords 
of  Prcmife,  which  are  fcattered  up  and  down  in  the 
Book  of  God.  O  may  theblefied  Spirit  print  ma- 
ny of  them  upon  my  Heart,  that  they  may  be  al- 
ways prefent  with  me,  and  that  I  may  find  them 
within  my  Reach,  and  ready  at  Hand,  as  a  fpecial 
Cordial  in  every  fainting  Hour  !  I  would  run  to 
them  as  my  fure  Refuge  in  every  Seafon  of  Danger 
and  Conflict,  and  be  animated  to  confront  a  Unful 
"World, 

Give  me,  O  my  God,  give  me  the  Spirit  of  Pray- 
er,  and  let  me  keep  ever  near  to  the  Throne  of 
Grace*  that  my  Soul  may  not  come  thither  as  a 
Stranger,  but  that  in  every  Surprize  I  may  ad- 
drefs  thee  as  a  God  near  at  Hand,  and  that  in  the 
Name  of  my  great  High  Prieft,  Jefus  the  Son  of 
God,  I  may  find  Grace  ready  to  help  me  in  the  Time 
of  Need. 

Wean  me,  O  Lord,  from  all  the  Delights  and  Hopes 
of  Flefh  and  Senfe  !  Mortify  me  to  all  the  Honours 
and  the  Joys  ot  a  perifhing  Life,  and  a  vain  World. 
Arm  my  Soul  all  over  with  a  religious  Hardinefs* 
that  I  may  venture  into  the  Field  of  Battle,  and  may 
fcarce  feel  the  Wounds  which  I  receive  in  thy  Caufe. 

Give  me  the  happy  Skill  of  diverting  my  Fears* 
when  I  cannot  at  once  fubdue  them,  acd  lead  me  in- 

tQ 


$erm.  XXXII.     Remedies  againjl  Fear.        197 

to  proper  Employments  of  my  Heart  and  Hind  for 
this  Purpofe. 

I  would  live  as  under  the- Eye  of  God.  I  would  take 
Notice  of  his  Hand  in  all  the  Affairs  of  Life,  and 
all  the  Dangers  that  attend  me.  I  would  learn  cf 
Mofes  to  endure  the  Fight  of  Afflictions,  as  feeing 
him  who  is  invifible.  Let  me  hear  thy  Voice,  O 
Jefui,  my  Saviour,  let  me  hear  thy  Voice  walking 
upon  the  Waters,  when  I  am  toffed  about  upon  the 
Waves  of  Diftrefs  and  .Difficulty,  fpeak  to  my  Soul, 
and  fay,  //  is  I,  he  not  afraid. 

Surely  1  have  had  fome  Experiences  of  the  divine  F *  re- 
fence  with  me  in  the  midft  of  Dangers :  God  has 
fomerimes  difappointed  all  my  Fears,  and  intcr- 
pofed  his  Shield  of  Power  and  Love  for  my  De- 
fence :  Why  mould  not  I  truft  a  faithful  God,  and 
that  infinite  Goodnefs  which  I  have  already  tafted 
of? 

I  charge  my  Confcience  with  the  Authority  of  thy  Word. 

0  Lord,    when  thou  forbiddeft  all  my  finful  Fears 

1  would  renounce  them  too,  I  would  ftruggle  to 
break  thefe  painful  Fetters,  and  fight  againft  this  in- 
ward Slavery  of  the  Soul,  thefe  domeftick  Tyrants. 
O  that  the  Spirit  of  Power  were  always  with  me,  to 
difpel  the  Spirit  of  Bondage  ! 

I  would  be  bravely  prepared  for  the  worft  of  Suf- 
ferings, to  which  my  Circumftances  in  this  Life  may 
cxpofe  me.  I  would  be  ready  to  meet  Contempt 
and  Scandal,  Poverty,  Sicknefs,  and  Death  it  feif. 
Jejus  can  fupport  me  in  the  heavieft  DiftrefTes, 
though  ali  the  Sorrows  I  fear  fhouid  come  upon  me. 
He  can  bear  me  on  the  Wings  of  Faith,  and 
Hope,  high  above  all  the  Turmoils  and  Difquiecudes 
of  Life,  he  can  carry  me  through  the  Shadow  of 
the  dark  Valley,  and  fcatter  all  the  Terrors  of  it. 
Give  me,  O  Lord,  thefe  Wings  of  Faith  and  Hope, 
and  bear  me  upon  them  through  all  the  Remains 
of  my  mort  Journey  in  this  Wildcrnefs :  Make  me 
active  and  zealous  in  thy  Caufe  while  I  live,    and 

O  3  convey 


198  Holy  Fortitude ',  &c.  Vol.11. 

convey  me  fafely  above  the  Reach  of  Fear,  through 
the  Valley  of  Death,  to  the  Inheritance  prepared 
for  me  in  the  Land  of  Light.  Then  my  Fears 
fhall  ceafe  for  ever,  for  Enemies  and  Dangers  are 
not  known  in  that  Land.  There  all  our  Conflicts 
mall  be  changed  into  everlaiting  Triumphs,  while 
Songs  of  Honour  and  Salvation  afcend  in  a  full 
Choir  to  the  Grace  that  has  made  us  Overcomers. 
Amen. 


5ER- 


Serm.  XXXIII.    The  Univerfal  Rule,  Sec.      1^99 

.  ..    ..       * 



SERMON  XXXIII. 

The   Univerfal    Rule  of   Equity. 


Matt.  vii.  12. 

AH  Things  whatfoever  ye  would  that  Men  JJoould 
do  unto  you,  do  ye  even  fo  unto  them  ;  for  this 
is  the  Law  and  the  Prophets. 

WHEN  our  bleflfed  Lord  took  upon  him 
the  pubJick  Office  of  a  Prophet  or 
Teacher  ainongft  Men,  he  found  it  was 
not  only  neceflary  to  inftruct  them  in  the  facred  My- 
fteries  of  Religion,  and  inform  them  of  <ht\r  Duty 
to  God  his  Fatner,  and  to  himfelf ;  but  he  em- 
ployed much  of  his  Miniftry  a!fo,  to  teach  them 
the  Practice  of  focial  Virtue,  and  how  they  mould  be- 
have toward  their  Fellow-Creatures.  In  the  Heathen 
World  the  Rules  of  Morality  were  loft  in  a  great 
Meafure,  as  well  as  the  Rules  of  Piety  and  Wor- 
fhip  •,  and  the  Jews,  the  peculiar  People  of  God, 
had  groQy  corrupted  both  the  one  and  the  other. 
As  our  Saviour  refin'd  the  Practice  of  Religion  to- 
wards God,  and  rais'd  it  by  his  Gofpel,  to  a  lrgh 
and  heavenly  Degree,  beyond  what  Mortals  had 
known  before,  fo  he  explain'd  and  eflablifh'd  the 
Rules  of  moral  Virtue,  in  a  more  glorious  and  con- 
vincing Manner  than  the  World  had  been  acquaint- 
ed with. 

O  4  Read 


200  tfhe  Umverfal  Vol.11. 

Read  his  Life,  and  obferve  how  often  he  takes 
Occafion  in  the  feveral  Seafons  of  his  Preaching,  to 
give  particular  Directions  for  our  Conduct  toward 
our  Neighbours.  But  after  all,  he  knew  that  the 
Nature  of  Man  was  corrupt,  his  PafTions  ftrong, 
his  Memory  frail,  and  that  he  would  be  ready  tci 
neglect,  or  forget  his  various  facred  Precepts,  when 
there  was  molt  need  to  practife  them  ;  and  there- 
fore he  thought  it  proper  to  give  one  Jhort  and  com- 
-prehmfive  Rule  of  Equity  to  regulate  all  our  Conduct, 
that  mould  be  written  as  it  were  in  our  very  Souls : 
And  this  is  contained  in  the  Words  of  my  Text, 
Whatsoever  ye  would  that  Men  fhould  do  unto  you,  even 
fo  do  ye  unto  them  -,  for  this  is  the  Law  and  the  Pro- 
phets. . 

To  dilate  a  little  upon  this  Subject,  and  refrefh  a 
living  Senfe  of  it  upon  your  Memories  and  your 
Confciences,  I  fhall  follow  this  Method,  and  enquire, 

L  What  is  the  true  Meaning  of  thisdivine  Rule. 
•  U.  What  is  the fpecial  Argument  that  our  Lord  ufes 

in  order  to  enforce  it. 
-  III.  Wherein  the  particular  Excellencies  of  it  ap- 
pears. 
IV.  I  fhall  conclude  with  fome  Refleclions  on  this 
Subject. 

Firft,  What  is  the  true  Meaning  of  this  divine 
Rule  ? 

In  order  to  underttand  this  Rule  a-right,  we  muft 
confider  what  it  does  not [require ,  as  well  as  what  it 
does :  For  on  the  one  Side,  fome  felfifh  neceffitou$ 
and  unreafonable  Perfons  may  expect  more  from  us 
than  this  Rule  obliges  us  to  perform  :  And  on  the 
other  Side,  a  timorous  and  weak  Confidence  may 
perhaps  be  led  into  a  Miftake,  and  think  it  felf 
bound  by  this  Rule  to  perform  fome  Inftances  of 
JCindnefs  to  others,  which  are  utterly  unreafonable 
and   unrequired,    afcd  which  might  be  injurious  on 

i  other 


Serm.  XXXIII.       Rule  of  Equity.  301 

other  Accounts  to  our  felves,  or  to  our  Families,  or 
to  the  reft  of  Mankind. 

We  muft  remember  then,  that  this  Rule  does  not 
mean  to  oblige  us  to^ive  all  that  to  another,  or  do 
all  that  for  another,  which  we  could  pofiibly  defire. 
or  wjfh  to  be  bellowed  upon  us,  or  done  for  us  j  but 
whatfoever  we  could  reafonably  defire,  and  juflly  expetl 
another  Jhould  do  to  usy  that  we  ought  to  do  to  him  whett- 
he  is  in  the  like  Circumftances.  All  that  in  our  calm 
and  fedate  Thoughts  we  judge  fit  and  proper  another 
fhould  do  for  us,  that  we  mould  practife  ajid  do  for 
him.  Such  Requefts  as  we  could  make  to  others, 
and  could  juftify  them  to  our  felves  in  our  own  Con- 
ferences, according  to  the  Principles  of  Humanity, 
the  Rules  of  Civil  Society,  and  the  Rights  of  Man- 
kind, fuch  we  ought  not  to  deny  to  others  when  they 
ftand  in  need.  Not  all  that  a  fond  Self-love  would  , 
prompt  us  to  ask,  but  all  that  our  Confcience  tells 
us  we  might  with  Reafon  expect. 

I  mail  mention  an  Injlance  or  two,    which  will 
more  fully  explain  what  I  mean. 

A  Criminal  under  righteous  Condemnation  for  Mur- 
der or  Robbery,  may  think  thus  with  himfelf, 
\}  Surely  I  would  pardon  the  Judge  or  the  Prince, 
f*  if  he  were  in  my  Circumftances,  therefore  he 
"  ought  to  pardon  me.'*  Or  the  Judge  himfelf 
might  think,  u  I  fhould  be  glad  to  be  pardon'd  or 
"  not  condemn'd  if  I  were  in  the  Cafe  of  this  Cri? 
"  minal,  therefore  I  will  not  condemn  him."  This 
fort  of  Thoughts  arifing  from  unreafonable  and  un* 
juft  Principles,  either  of  a  finful  Self-love,  or  In~ 
dulgence  to  Iniquity,  are  not  to  be  the  Meafure  of 
our  Actions  nor  Expectations  ;  thefc  are  not juft  and 
reasonable  Deftres,  nor  can  our  own  Confcience  in 
our  fedate  and  calm  Enquiries  judge  fo  concerning 
them. 

Again,  If  we  were  poor  and  ftarvingy  it  may  be 
we  would  be  glad  if  our  rich  Neighbour  would  fettle 
upon  us  a  competent  Eftate  fuffkient  to  maintain  us 

for' 


202  The  Univerfal  Vol.  II. 

for  the  Term  of  our  Lives ;  but  this  we  cannot  rea- 
fonably  expect,  or  reafonably  defire  and  demand  ; 
therefore  we  are  not  bound  (be  oar  Circumftances 
never  fo  large)  to  fettle  fuch  a  Competency  upon  our 
poor  Neighbours,  be  their  Circumftances  never  fo 
mean.  We  cannot  rationally  expect  thefe  Things 
ihould  be  done  unto  us,  we  cannot  equitably  defire 
them  of  another,  therefore  we  are  not  bound  to  do 
thus  to  another. 

But  if  we  are  plac'-d  as  Criminals  at  the  Bar  of 
Judgment,  we  may  reafonably  expect  that  all  the 
favourable  Circumftances  which  attend  our  Accufa- 
tion,  mould  be  well  weigh'd,  and  all  the  kind  Al- 
lowances made,  which  the  Nature  of  the  Charge  or 
Crime  will  admit ;  for  our  Confciences  would  think 
it  reafonable  to  allow  fo  much  to  any  Criminal,  if 
we  our  felves  were  placed  in  the  Chair  of  Magiftracy. 

Or  if  we,  through  the  Frowns  of  Providence,  are 
poor  and  ftarvittg,  we  may  reafonably  expect  our  rich 
Neighbour  mould  beftow  upon  us  a  little,  of  his 
Bread,  a  little  of  his  Cloathing,  to  fupply  our  ex- 
treme Necefiiues  now  and  then  ;  and  thus  much  our 
Neighbour  may  expect  from  us,  when  he  is  fallen 
into  Decay  by  the  Providence  of  God,  while  our 
Circumftances  are  large,  and  we  are  well  furnifhed 
for  fuch  Bounty. 

Thus  you  fee  the  true  Intent  and  Meaning  of  this 
univerfal  Law  of  Equity,  viz.  That  we  practife  to- 
ward our  Neighbour  in  fuch  a  manner  as  our  own 
Hearts  and  Confciences  would  think  it  reafonable  he 
Ihould  practife  toward  us  in  the  like  Cafe. 

The  Second  Enquiry  was  this.  What  [pedal  Ar- 
gument doth  our  Lorcl  ufe  to  enforce  the  Obfervance  of 
this  [acred  Precept  ? 

When  our  Saviour  had  kid  down  this  general  Rule, 

he  adds,  This  is  the  Lain  and  the  Prophets  ;    that  is, 

this  is  the  Summary  of  ail  xl  :  Rules  of  Duty,  which 

are  written  in  the   r    •  <'  Mofes,    concerning  our 

^  Car- 


Serm.  XXXIII.        Rule  of  Equity..  203 

Carriage  to  our  Neighbour,  and  of  all  the  Laws. 
which  are  explain'd  by  the  fucceeding  Prophets,  and 
facred  Writers  under  the  Old  Teftament.  They  are 
all  comprehended  in  this  fhort  Line  •,  Do  toothers  as 
you  would  have  others  do  to  you.  'Tis  very  nearly 
the  Time  Thing,  in  other  Words,  with  the  Law 
of  Mofes,  Love  thy  Neighbour  as  thy  [elf,  Lev.  xix.  18. 
but  it  is  much  plainer  and  more  intelligible  :  And 
indeed  this  Rule  of  Mofes  is  to  be  unierftood  and  in- 
terpreted, and  applied  in  practice  according  to  this 
plainer  Rule  of  thrift,  thus,  "  Let  thy  Love  to  thy 
41  Neighbour  be  as  great  as  thou  canft  reafonably 
44  expect  or  defire  thy  Neighbour's  Love  mould  be 
"  to  thy  felt." 

When  our  blefled  Lord  gives  an  Abridgment  or 
Abftract  of  the  Ten  Commandments,  he  dorh  it  in' 
thefe  Words,  Matt.  xxii.  37,  38,  39.  Love  the  Lord 
thy  God  with  all  thy  Heart  and  Soul,  i.  e.  Love  God 
above  all  Things;  this  is  the  fir fl  and  great  Command. 
And  the  fecond  is  like  unto  it  ;  Love  thy  Neighbour  as 
thy  felf  ;  i.  e.  Confider  him  as  a  Piece  of  human  Na- 
ture, as  a  fecond  felf,  and  imitate  thy  Love  to  thy 
fclf  in  thy  Conduct  toward  him  :  Or,  according  to 
my  Text,  it  may  be  explained  thus  •,  Enquire  of  thy 
own  Heart  how  thou  wouldft  have  him  love  thee, 
and  let  this  be  the  Rule  and  Meafure  of  thy  Love 
to  him.  All  our  Duties  to  God  or  Man,  all  the 
Commands  of  the  firft  and  the  fecond  Table,  all 
the  Dictates  of  the  Law  and  Prophets  depend  on  thefe 
two  Commandments. 

Then  we  anfwer  the  Defign  of  the  Law,  then  we 
obey  the  Prophets,  then  we  fulfil  the  Commands  of 
Mofes,  and  of  ChrisJ,  when  we  give  to  God  our  fu- 
preme  Love,  and  when  we  put  our  felves  in  th« 
room  of  our  Neighbour,  and  then  carry  it  toward 
him,  according  to  the  Love  we  expect  he  mould 
bear  to  us.  This  is  loving  our  Neighbours  as  our 
felves,  and  this  Love  is  the  fulfilling  of  the  Law," 
Rom.  xiii.  10. 


204  the  Univerfal  Vol.  II. 

When  our  Saviour  delivers  the  Words  of  my 
Text,  'tis  a.s  if  he  had  faid  to  us,  *'  If  ye  would 
"  practife  all  the  Duties  that  you  owe  to  your  Fcl- 
*'  low-Creatures,  and  fulfil  all  the  Laws  of  the  fe- 
"  cond  Table,  in  the  moft  compendious  and  perfect 
*'  Manner,  remember  and  practife  this  one  general 
"  Direction,  Deal  with  the  reft  of  Mankind  as  your 
**  Confcience  judges  they  Jhould  deal  with  you.1*  Buc 
chis  Thought  leads  me  to 

The  Third  Enquiry,  viz.  Wherein  do  the  peculiar 
Excellencies  of  this  Rule  appear  ? 

This  golden  Rule  hath  many  excellent  Properties 
belonging  to  it.  I  fhall  mention  a  few  on  Purpofe 
to  imprefs  it  on  your  Confpiences  with  more  Con- 
viction, Pleafure,  and  Power. 

I.  *Tis  a  Rule  that  is  eafy  to  be  underftoodt  and  as 
eafy  to  be  apply* d  by  the  meaneft  and  weakeft  Under- 
flanding.  It  is  fo  plain,  that  what  is  faid  by  Ifaiah 
concerning  all  the  Precepts  of  the  Gofpel,  is  more 
eminently  true  of  this  i  *Tis  an  Highway  of  Holinefs, 
and  the  wayfaring  Man  though  a  Fool  Jha.ll  not  err  there- 
in, Ifa.  xxxv.  8. 

The  Laws  of  Man  are  often  expreft  in  fuch  obj- 
fcure  Language  and  Terms  of  Art,  that  they  puzzle 
Us  to  find  out  the  Meaning  of  them  :  And  the  nice 
Diftinctions  and  fubtle  Reafonings  of  Men,  often- 
times add  to  their  Darknefs,  and  raife  new  Difputes : 
But  this  is  a  Law  that  every  Man  underftands  •,  nor 
is  it  eafy  to  be  clouded  by  the  Comments  and  Glof- 
fes  of  crafty  Men,  if  we  are  but  fincerely  refolved 
to  judge  and  practife  according  to  it. 

By  the  means  of  this  Rule,  they  who  never  ftu- 
died  the  Civil  Law,  nor  took  Pains  in  enquiring  the 
moral  Dictates  of  the  Light  of  Nature  •,  they  who 
never  examin'd  the  Statutes  of  a  Nation,  nor  the 
Rules  of  natural  Juflice,  are  all  furnifh*d  with  a  Law 
or  Rule  of  Equity  in  their  own  Minds,  by  which  to 

manage 


Serm.  XXXIII.       Rule  of  Equity,  205 

manage  their  whole  Practice,  with  regard  to  their 
Neighbours.  Thofe  who  are  not  capable  of  long 
Trains  of  Reafoning,  or  of  applying  feveral  gene- 
ral Rules  to  all  their  particular  Cafes  •,  yet  are  able 
to  look  into  their  own  Hearts,  and  to  ask  this  eafy 
Qu  eft  ion,  Would.  I  my  fclf  be  content  to  have  others 
deal  thus  with  me  ?  Why  then  Jhould  I  deal  thus  with 
another  ? 

II.  *Tis  a  very  Jhort  Rule,  and  eafy  to  be  remem- 
bered: The  weakeft  Memory  can  retain  it  ;  and 
the  meaneft  of  Mankind  may  carry  this  about  with 
them,  and  have  it  ready  upon  all  Occafions.  It  is 
of  admirable  Ufe,  to  folve  a  thoufand  Cafes  of  Con- 
fcience  that  may  arife  on  the  fudden,  and  may  per- 
plex our  Minds  with  Difficulty.  ft  It  lies  ready 
*'  (fays  a  confiderable  Author)  for  prefent  Ufe  up- 
ct  on  all  Exigencies  and  Occafions.  We  can  fear ce 
"  be  fo  far  furprized  by  an  immediate  Neceflity  of 
"  acting,  as  not  to  have  time  for  a  fhort  Recourfe 
tc  to  this  Rule,  or  room  for  a  fudden  Glance  (as  ic 
*'  were )  upon  it  in  our  Minds,  where  it  refts  and 
tc  fparkles  always  like  the  Urim  and  Thummim  on  thfc 
•«  Bread  of  Aaron" 

If  we  have  no  written  Cafes  of  Confcience,  no 
Books  at  hand  to  direct  our  Practice,  if  we  have  no 
faithful  Minifter  near  us,  no  wife  and  pious  Friend  to 
confult  on  a  fudden  Occafion,  this  one  Rule  written 
in  the  Heart,  may  frrve  inftead  of  all  other  Helps. 
•This  blefled  Precept  ftrikes  a  fudden  and  facred 
Light  into  the  Mind,  where  the  Cafe  may  feem  in- 
tricate :  It  fhines  upon  our  Way,  and  makes  our 
Path  plain,  where  an  honeft  and  fcrupulous  Confci- 
ence might  be  juft  before  bewildred  in  the  dark* 
and  know  not  how  to  act.  Praclije  thaty  O  Man  f 
toward  thy  Neighbour,  which  thou  art  convinced  thy 
Neighbour  Jhould  praclife  toward  thee. 


UL 


2b6  The  Univerfal    '  Vol.  II. 

III.  This  excellent  Precept  of  Chriji,  carries  greater 
Evidence  to  the  Confcience,  and  afirohger  Degree  of  Con- 
viclion  in  it,  than  any  other  Rule  of  moral  Vir tue.     As 
I  faid  before,  that  a  very  little  Reafon  will  ferve  to 
apply  it,  fo  I  fay  now,  there  is  riot  much  need  of 
Reasoning  to  find  it  out  •,    for  we  fetch  the  Proof  of 
it  from  within  our  felves,  even  from  our  own  inward 
Senfation  and  Feeling.     If  we  would  know  what  is 
juft  and  equitable  to  do,  to  our  Neighbour,   we  need 
but  afk  our  own  inward  Senfe,  and  our  Confcience 
together,  What  we  would  think  equitable  and  juft 
to  receive  from  him  ?    Thus  there  is  but  one  and  the 
fame  Meafure  of  Juflice,    by  which  we  muft  meet  it 
out  to  our  felves  and  others ;  and  that  Meafure  lies 
within  us,  even  in  the  Heart.     We  are  very  fenfibJe 
of  Benefits  and  Injuries  that   we  our  felves  receive, 
and  this  very  Senfe  of  Injuries  and  Benefits,    is,  as 
it  were,  tranfcribed  into  our  Confciences,  from  the 
tendereft  Part  of  our  own  Souls,  and  becomes  there  a 
Rule  of  Equity,  how  we  mould  treat  our  Neighbours. 
'Tis  a  moft  righteous  Precept  of  the  ancient  Jewijh 
Law,  and  of  univerfal  Obligation,  Thoufloalt  not  have 
in  the  Bag,  or  in  thine  Houje,  divers  heights,    and  di- 
vers Meajures  ;  a  great  and  ajmall:  [i.  e.  one  where- 
with to  buy,  and  another  wherewith  to  fell  ;]  but  thou 
fhalt  have  a  perjecl  and  juft  Weight  ;  a  perfecl  and  jufl 
Meafure  fh alt  thou  have.     This  Precept,  as  foon  as  it 
is  mentioned,  ftrikes  the  Confcience  with  Convi&iori 
of  the  Juftice  of  it  :    And  what  is  faid  hereof  Traf- 
fick  and  Dealing,  holds  as  truly  of  the  general  Com- 
merce between  Man  and  Man,  in  all  the  ordinary  and 
•Ktraordinary  Affairs  of  Life :  That  mutual  Exchange 
©fgood  Offices,  whereby  Society   is  upheld,  muft 
be  regulated  in  the  fame  Manner,  and  by  the  fame 
Rule  ;    and  the  immediate  Conviction  of  the  Equi- 
ty of  it,   doth  as  flrongly  flrike  the  Confcience. 
,c  There  muft  be  a  perfect  Weight,  and  a  juft  Mea- 
"  fure,  ( faith  the  Author  before- cited )  by  which 

i  "  all 


Serm.  XXXIII.         Rule  of -Equity.  207 

«'  all  Men  are  mutually  obliged  to  regubte  their 
"  Conduct,  in  ailing  and  fufTering,  in  commanding 
"  and  obeying,  in  giving  and  receiving  ;  and  this 
«l  can  be  no  other  than  the  equal  and  righteous  Rule 
41  of  the  Text ;  The  doing  in  all  Cafes,  and  to  all  Per- 
c<  fons,  even  as  we  would  be  done  unto.  There  is  no 
<c  one  fo  abfurd  and  unreafonable,  as  not  to  fee,  and 
*'  acknowledge  the  abfolute  Equity  of  this  Com- 
"  mand  in  the  Theory,  however  he  may  fwerve 
"  and  decline  from  it  in  his  Practice."  For,  it  is 
founded  not  only  in  the  Reafon  of  Things,  and  in 
the  common  Share,  and  equal  Intereft  that  we  all 
have  in  human  Nature  •,  but  'tis  alfo  written  in  the 
moft  fenfible  and  the  tendered  Part  of  ourConftitu- 
tion  -,  and  from  thence  'tis  deriv'd  to  the  Mind  and 
Judgment,  as  a  Law  of  Behaviour  towards  our  Fel- 
low-Creatures. 

IV.  Hence  it  comes  to  pafs,  that  it  is  a  Preeept 
particular^  fitted  for  Practice,  becaufe  it  includes  in  U 
a  powerful  Motive  to  Jlir  us  up  to  do  what  it  enjoins. 
This  Character  of  it,  I  borrow  from  the  fame  Au- 
thor, who  talks  thus  upon  it.  "  Other  moral  Max- 
"  ims  propofe  naked  Truths  to  the  Under/landing, 
*'  which  operate  often  but  faintly  and  flowly  on  the 
"  fVilland  Pajfwns,  the  two  a£tive  Principles  of  the 
'■  Mind  of  Man  :  But  'tis  the  peculiar  Character 
"  of  this  Rule,  that  it  addrefleth  it  felf  equally  to 
"  all  thefe  Powers  (even  to  the  Paffions,  and  the 
*■  Will,  as  well  as  the  Underftanding)  It  nor  only  di- 
u  reds,  but  influences  ;  it  imparts  both  Light  and 
'*  Heat;  and,  at  the  fame  time  that  it  informs  us 
"  clearly  what  we  are  to  do,  excites  us  alfo  in  the 
"  moft  tender  and  moving  Manner,  to  the  Perfor- 
"  mance  of  it  ;  for  in  truth,  it's  Seat  is  not  more 
*'  in  the  Brain,  than  in  the  Heart  of  Man  :  It  ap- 
"  peals  to  our  very  Senfes  themfelves,  and  exerts  its 
s<  fecret  Force  in  fo  prevailing  a  Way,  that  it  is 
u  even  felt  as  weH  as  underftood  by  us. 

"  There 


2o8  We  Univerfal  Vol.  If. 

"  There  is  nothing  that  we  know*  that  gives  a 
"  Man  fo  true  and  lively  a  Senfe  of  the  Sufferings  of 
**  others,  or  reftrains  him  fo  powerfully  from  doing 
"  unrighteous  and  oppreffive  Things,  as  his  having 
*'  fmarted  formerly  himfelf  under  the  Experience  of 
<c  them.  Now  the  fuppofing  another  Man's  ill  Uf  ge 
"  to  be  our  own,  is  the  givmg  our  felves  a  prelent 
*c  Senfe,  as  ic  were,  and  a  kind  of  feigned  Experi- 
<c  ence  of  ic  ;  which  doth,  for  the  time,  ferve  all 
"  the  Purpofes  of  a  true  one.'* 


V.  It  is  fiich  a  Rule,  as  if  well  apply'd,  will  al- 
moji  always  fecure  our  Neighbour  from  Injury,  and  fe- 
cure us  from  Guilt,  if  we  Jbould  chance  to  hurt  him. 
God  will  not  impute  Guilt  to  us,  if  we  mould  hap- 
pen to  miftake.in  a  Point  of  doubtful  Enquiry,  and 
to  hurt  otfr  Neighbour  by  a  confcientious  Obedi- 
ence to  th;s  Rule. 

I  fay*  h  will  almojl  always  fecure  us  from  injuring1 
our  Neighbour.  I  cannot  fay,  it  is  always  an  ab-, 
iblute,  infallible,  .  and  certain  Rule  of  Right  and 
Wrong  ;  for  our  Knowledge  of  the  eternal  Rules  of 
Right  and  Wrong  is  but  imperfect ;  neither  our  own 
Heads  or  Hearts  are  furnifhed  with  all  the  various  and 
particular  Principles  of  Equity.  A  meer  Enquiry  jno 
our  own  Hearts  or  Confciences^  can  never  give  us  a 
perfect  Knowledge  of  the  abjlraclad  Rules  of  Jujlices 
Nor  can  it  determine  us  to  the  certain  Practice  of  it, 
in  all  the  mod  intricate  Cafes,  unlefs  thefeperfeff  Rules 
°f  Juftice  were  fully  written  in  the  Heart  or  Mind 
of  every  Man.  But  under  the  prefent  Cifcumftancest 
of  Mankind,  in  this  poor,  ignorant,  and  corrupc 
State  of  human  Nature,  it  appears  to  be  the  heft, 
the  moll  righteous,  the  moft  fecure,  and  the  molt 
univerfal  Rule  that  ever  could  be  invented  or  given 
to  Men  ;  for  it  will  certainly  fecure  and  prevenc 
every  Man  from  injuring  his  Neighbour  in  all  Cafes^ 
except  where  he  himfelf  is  willing  and  content  to  re-; 
ceive  equal  Injury  :  And  I  am  fure,  Self-Love  will  telfc 
us,  that  thefe  Cafes  are  exceeding  few.  fo. 


Serm>  XXXIII.         Rule  of  Equity.  209 

It  is  evident  therefore,  that  an  honeft  Man  will 
fcarce  ever  miftake  in  keeping  clofe  to  this  Rule. 
And  if  I  mould  then  happen  to  do  an  Injury  to  my 
Neighbour,  inftead  of  ftrict  Equity,  yet  I  can  ap- 
peal to  God,  and  fay,  I  endeavoured  to  apply  this 
Rule  to  my  Confcience,  in  the  prefent  Circumflan- 
ces,  with  the  utmofl  Sincerity,  ladled  nootherwife 
to  my  Neighbour,  than  I  defired  or  judged  it  rea- 
sonable for  my  Neighbour  to  ait  towards  me  in  the 
like  Cafe.  And  furely  my  unavoidable  Miftake 
will  not  be  imputed  to  me  as  a  Crime,  where  I  have 
honeftly  follow'd  the  Rule  my  Saviour  has  given  me, 
and  acted  therein  according  to  the  beft  Capacity  of. 
my  Judgment. 

VI.  'Tis  a  Rule  as  much  fitted  to  awaken  us  to  fine  ere 
Repentance  upon  the  TranfgreJJion  of  it,  as  it  is  to  dir*e& 
us  to  our  present  Duty  This  Rule  abides  in  the  Bofom 
of  a  Chriftian,  it  dwells  fo  near  him,  that  it  is,  as 
it  were,  mingled  with  Confcience  it  felf ;  and  by 
this  means,  it  becomes  not  only  a  fafe  Guide,  but  a 
Jharp  Reprover  too  :  It  foon  puts  us  in  mind  where 
either  Inclination  or  Practice  warps  toward  Injuftice 
and  Deceit.  Have  we  never  felt  our  Confcience  fling- 
ing us  with  a  bitter  Reflection  derived  from  this 
Rule,  when  we  have  neglected  in  any  Inftance  to 
fulfil  our  Duty  to  our  Neighbour  ?  I  am  fure  if  we 
kept  it  much  in  view,  we  could  neither  practife  In- 
juftice with  Eafe  of  Mind,  nor  dwell  long  under  this 
Guilt,  without  fome  inward  Reproaches :  \\  the  Pre- 
cept had  not  Power  enough  to  reflrain  us  from  pre- 
fent Sin,  yet  ic  would  fpur  us  on  to  fcrious  and  fpeedy 
Repentance. 

Inert  it  e  S,  mien  may  he  divided,  if  it  be  too  long  to 
be  re.id  in  a  t 'amity  at  once.  ~\ 

VI T.  7/  is  a  mofl  extenftve  Rule,  with  regard  to  all 

the  Stations,  Ranks,  and  Characters  of  Mankind  ;    far 

Vol.  II.  P  ic 


2*fo  The  Unherfal  Vol.  II. 

it  is  perfectly  fuited  ro  them  all  :  And  I  think  ic 
may  be  faid,  that  'tis  equally  ufeful  to  the  Rich  and 
the  Poor,  to  the  Buyer  and  the  Seller,  to  the  Prince 
and  to  the  Peafant,  to  the  Mafter  and  the  Servant  : 
They  ail  come  under  the  fingle  Rule  of  Duty  and 
Juftice  :  This  fhould  govern  them  in  all  their  Con- 
duct. Be  your  Condition,  O  Chriltians,  what  it  will 
in  the  World,  do  but  put  your  felves  into  the  Cir- 
cumftances  of  c  ne  another,  in  your  own  Thoughts, 
for  a  Moment,  and  afk  what  is  reafonable  to  be 
done  to  your  felves  ?  and  your  Conferences  will  re- 
turn a  fpeedy  and  eajfy  Anfwer  what  you  fhould  do 
to  others. 

Let  the  Tenant  fliy,  "  If  I  were  a  Landlord, 
"  what  fhould  I  think  reafonable  that  my  Tenant 
"  fhould  pay  me  ?  And  the  Landlord  fhould  afk 
"  himfeU,  were  I  a  Tenant,  what  fhould  I  claim  of 
tc  my  Landlord? '"  I  would  have  the  Mafter  enquire, 
.  f*  What  fhould  I  etfpecT,  if  I  were  a  Servant,  at  the 
"  Hands  of  my  Mafter  ?  "  And  let  the  Servant  lay, 
"  What,  if  I  were  a  Mafter,  fhould  I  ex  peel  from 
'«  the  Hands  of  one  that  ferved  me  ?  "  Parents 
fhould  afk  themfclves,  "■  If  I  had  been  a  negligent 
"  Cbildt  and  guilty  of  fome  trifling  Offence,  could 
€<  I  think  it  jufl  xny  Father  fhould  be  in  fuch  a  Pafli- 
tc  on  with  me  ?  And  the  Son  fhould  enquire,  ct  If 
<c  I  were  a  Father,  would  I  not  think  it  reafonable 
•'  my  Child  fhould  obey  me  in  fuch  particular  In- 
*'  fiances  or  Commands  ?  n  Thus  the  Landlord  and 
Tenant,  thus  the  Mafter  and  Servant,  thus  the- Fa- 
ther and  the  Son  may  come  to  an  Adjuftment  of 
their  mutual  Obligations. 

The  Merchant  fhould  fay  to  himfelf,  "  If  I  were 
"  an  Artificer,  fhould  I  think  it  reafonable  that  the 
"  Labour  of  my  Hands,  and  the  Sweat  of  my 
'•  Brows,  fhould  be  fcre-w'd  down  to  fo  cheap  a 
«  Price?  "  The  Seller  of  Goods  fhould  fay,  "  If 
«*  I  were  the  Buyer,  would  I  think  it  jufl  to  have 
M  fuch  corrupt  or  faulty  Wares  put  into  my  Hands  ? 

««  Am 


Serm.  X-XXIII.       kule  of  Equity.  2 1 1 

"  Am  I  willing  to  have  my  Necefiity,  my  Jg- 
**  norance,  or  Unwarinefi  thus  impoled  upcn  ?  " 
And  the  Buyer  fliould  afjc  himfelf,  '*  If  I  were 
•'  che  Seller,  mould  I  bear  to  have  my  Goods 
*'  thus  run  down  and  depreciated  below  their  juft 
"   Value?" 

The  learned  Profefilons  may  alio  learn  their  Du- 
ty from  this  Rule.  The  Lawyer  ihould  lay  to  him- 
felf, "  What  if  I  were  the  Client*,  mould  I  think 
*'  it  equitable  to  have  my  Caufe  lb  longdeiay'd  by 

V  fo  many  Shiftings  and  Efcapes  from  a  Determi- 
•'  nation  ?  "  The  Pbsftcians  and  the  Surgeons  Ihould 
put  themfelves  in  the  Places  of  their  fick  qt  wound- 
ed Patients,  and  lay,  "  Da  we  prefcribe  never  a, 
46  Potion,  or  ufe  never  a  Plaifler  more  than  we 
**  would  think  proper  for  our  Ielves,  if  we  were  lan- 
*l  guifhing  under  the  fame  Sicknefs  or  Wounds? 
**  Do  we  rake  the  fame  iafe  and  fpeedy  Methods  of 
"  Relief  for  others  that  we  would  have  appiy'd  to 

V  our  felves  ? "  And  the  Preachers  of  the  Gofpei 
/hould  place  themfelves  in  the  room  of  their  Hearers^ 
and  fay,  "Do  we  labour  in  our  Clofets,  in  our  fe- 
*c  cret  Hours  of  Retirement,  and  in  our  publick 
te  Miniftracions,  for  the  Conversion  and  Solvation 
"  of  thofe  who  hear  us,  as  we  would  have  Miniiters 
"  do  for  us,  if  we  were  perifhing  in, our  Sins,  and 
*■*  in  Danger  of  eternal  Death  ?  Da  we  take  fuch 
"  Pains  to  awaken  the  Humberers  upon  the  Bor- 
*'  ders  of  Hell,  as  we  our  Ielves  would  have  others 
"  tak^,  in  order  to  awaken  us  out  of  fuch  fatal 
**  Slumbers?  Do  we  ftudy  and  contrive  with  what 
"  divine  Cordials  we  fhall  refrefh  and  comfort  the. 
"  Mourners  in  Ziont  even  aswe  fliould  defire  to  be 
"  comforted  and  refrelhed  ?  "  Such  fort  of  Self- 
Enquiries  as  rhefe,  will  lead  us  to  the  Practice  of 
our  prefent  Duty,  and  folve  many  a  difficult  Cafe 
ot  Confcicnce  better  than  turning  over  the;  Jargeft 
Volumes  J 

p  i,  vnx 


2 1 2  The  Univerfal  Vol.  II. 

VIII.  Tins  /acred  Rule  is  a  mojl  comprehenfive  one, 
with  Regard  to  all  the  Atlions  and  Duties  that  concern 
our  Neighbours.  'Tis  not  connVd  meerly  to  the  Pra- 
ctice of  Jujlice,  but  it  extends  much  wider  and  far- 
ther :  It  is  of  mighty  Influence  in  the  Direction  and 
Practice  of  Meeknefs,  of  Patience,  of  Charity,  of 
Truth  and  Faithfulnefs,  and  every  kind  of  focial 
Virtue,  and  a  moft  happy  Guard  againft  every  f&- 
cial  Vice. 

It  would  be  endlefs  to  enter  into  all  the  fpecial 
Cafes  of  Vice  and  Virtue,  which  relate  to  the  focial 
Life,  and  to  fhew  how  much  they  are  affected  by 
this  Rule,  and  what  divine  Advantages  we  may 
attain  for  the  Practice  of  Morality,  by  keeping  this 
one  Sentence  ever  upon  our  Thoughts.  Yet  I 
cannot  pafs  over  fo  important  a  Theme,  withouc 
giving  a  fhort  Specimen  of  fome  of  thefe  Advan- 
tages. 

This  golden  Precept  would  teach  us  how  to  regulate 
our  Temper  and  general  Behaviour  in  the  World.  Am 
I  not  willing  to  be  treated  in  an  affable  and  civil 
Manner  by  thofe  who  converfe  with  me  ?  Let  me 
treat  others  then  with  all  becoming  Civility,  and 
make  it  appear  that  Chriftianity  is  a  Religion  of 
true  Honour,  and  that  a  Chriftian  is  indeed  a  well- 
bred  Man.  Do  I  think  it  unreafonable  that  my 
Neighbour,  though  he  be  my  Superior,  fhould  af- 
fume  haughty  Airs  and  difdain  me  ?  Let  me  watch 
therefore  againft  all  fuch  fcornful  Speeches  and  dif- 
dainful  Airs,  when  I  converfe  with  one  who  is  in- 
ferior to  me.  Do  I  think  it  a  grievous  thing,  thac 
a  Man  fhould  break  out  into  fudden  Pafiion  againft 
me,  if  I  happen  to  fpeak  a  Word  contrary  to  his 
Sentiment,  or  to  fet  himfelf  in  a  Rage  for  a  Trifle  ? 
Let  me  fet  a  ftrict  Guard  then  over  all  my  paflionate 
Powers,  and  learn  to  bear  Oppofition  without  Im- 
patience. Let  me  quench  the  flrft  Rifings  of  fud- 
den Anger,    left  they  kindle  inc©  an  ungoverned 

Flame, 


Serm.  XXXIII.       Rule  of  Equity.  2 13 

Flame,  and  hurry  me  on  to  the  Practice  of  what.  I 
condemn  in  others. 

This  excellent  Rule  would  teach  us  Tenderness  and 
Beneficence  to  thofe  that  are  unhappy.  We  mould  ne- 
ver make  a  Jeft  of  the  Lame  or  the  Blind,  the 
Crooked  or  the  Deformed  ;  we  fhould  never  ridicule 
the  natural  Infirmities  of  the  meaneft  of  our  Fellow- 
Creatures,  nor  their  providential  Difadvantages,  if 
we  did  but  put  our  felves  in  the  Room  of  the  Blind 
and  Lame,  the  Deformed  and  the  Poor,  and  afk 
whether  we  mould  think  it  juft  and  reafonable  to  be 
made  the  Mockery  and  the  Jeft  of  thofe  that  behold 
us.  We  mould  certainly  be  inclined  to  vifu  the  Sick, 
and  feed  the  Hungry,  to  give  Drink  to  him  that  is 
a-thirft,  and  to  fecure  the  Feeble  and  Helplefs  from 
the  Opprefiion  of  the  Mighty,  if  we  enquired  of 
our  own  Hearts,  what  Treatment  we  fhould  ex- 
pect if  we  were  hungry  and  thirfty,  if  we  were  fick 
and  helplefs. 

This  blefTed  Command  of  our  Saviour  would  in- 
tline  us  to  reprove  with  Gentlenefs,  to  punijh  with 
Mercy,  and  never  to  cenfure  others  without  a  juft  Rea- 
Jbn,  and  a  plain  Call  of  Providence  ;  for  we  our  felves 
defire  and  would  reafonably  expect  this  fort  of  Treat- 
ment from  others.  If  we  carry'd  this  Sentence  al- 
ways in  our  Memories,  fhould  we  blaze  abroad 
fcandalous  Reports  before  we  know  the  Truth  ot 
them  ?  and  publilh  doubtful  Sufpicions  of  our  Neigh- 
bour's Guilt?  Should  we  blacken  his  Character  to 
the  utmoft,  even  where  there  is  a  real  Crime,  and 
make  no  reafonable  Allowances  for  him  ?  Should  we 
perpetually  teaze  Children,  Servants,  or  Friends 
with  old  Faults,  and  make  their  Follies  and  Mif- 
carriages  the  Matter  of  our  delightful  Converfation  ? 
Should  we  cenfure  every  little  Deviation  from  the 
Truth,  as  Herefy  ?  Should  we  pronounce  Ana- 
tbema's,  and  Curies  upon  him  that  leaves  out  of  his 
Creed  a  few  hard  Words  which  Men  have  invented, 
or  that  differs  from  us  in  the  Bufinefsof  Meats,  and 

p  3  B->y*t 


214  The  Univerfal  Vol.  II. 

Days,  and  Ceremonies  ?  We  our  felves  think  ic  hard 
to  have  doubtful  Reports  of  Evil  publifh'd  concern- 
ing us,  and  Sufpicions  blown  up  into  Guilt :  We 
think  it  hard  if  our  Crimes  are  aggravated  to  the 

_  DO 

utmoft,  and  no  reafonable  Allowances  are  made  : 
We  find  it  very  painful  to  us,  and  think  it  unreafon- 
able  ro  be  ever  teazed  with  the  mention  of  our  for- 
mer Follies,  or  to  have  our  little  Differences  from 
another's  Faith  or  Worfhip  to  be  pronounced  Here- 
/)',  and  to  be  cut  off  from  the  Church  for  it. 

In  fhort,  if  this  bleffed  Rule  of  our  Saviour  did  but 
more  univerfally  obtain,  we  mould  never  pcrfecute 
one  another  for  our  Difagreement  in  Opinion,  for 
we  mould  then  learn  this  Leffon,  that  another  has 
as  much  Right  to  differ  from  me  in  his  Sentiment*  as 
I  have  to  differ  from  him.  If  this  Rule  did  hue  pre- 
vail amongft  all  that  own  theChriftian  Name  j  then 
Truth,  Honelty  and  Juflice,  Meeknefs  and  Love 
would  reign  and  triumph  thro'  all  the  Churches  of 
Chrift,  and  thofe  vile  Affections  and  Practices  of 
Pride,  Envy,  Wrath,  Cruelty,  Backbiting,  and 
^Persecution  would  be  banifhed  for  ever  from  amongft 
us. 

IX.  'Tis  not  only  a  Rule  of  Equity  and  Love  to 
direct  our  whole  Conduct  toward  our  Neighbours  in 
ihe  focial  Life,  but  it  is  alio  a  Rule  of  the  higheft  Pru~, 
denes  with  regard  to  our  felves  ;  and  it  promotes  our 
own  Intereft  in  the  beft  manner  :  For  if  we  make 
Conference  of  treating  our  Neighbours  according  to 
•  all  the  Juirice  and  Tendernefs  that  this  Rule  will  in- 
cline us  to,  we  may  reafonably  expect  the  fame  kind 
and  tender  Treatment  from  thofe  that  are  round  a- 
bout  us.  Such  a  Practice  will  naturally  engage  the 
greatef!  Part  of  Mankind  on  our  Side,  whenfoever 
we  happen  to  be  affauiied  or  oppreft  by  the  Sons  of 
Malice  or  Violence.  Happy  is  that  Perfon  who  has 
gained  'the  Love  of  Mankind,  by  making  the  Love 
'{  bimlelfa.  Rule  and  Mealure  of  his  Action?  toward 
i  them, 


Serm.  XXXIII.  Rule  of  Equitw  215 

them,    and  who  has  pioufly  follow'd   thu  Precept 
of  the  Law  of  God,   Love  ! by  Neighbour,  as  : 

Let  us  remember  that  we  live  in  a  changeable 
Worlj,  and  the  Scenes  of  Life  are  continually  Pn  i ft  - 
jng.  I  am  now  a  Mailer,  and  in  Poller]]. >n  of  Ri- 
ches, and  if  I  treat  my  Servant,  or  any  po  r  Man 
infolently,  I  may  expect  the  like  infolent  Treatment 
if  my  Circumftances  fmk,  and  reduce  me  to  a  Sure 
of  Poverty  or  Service.  But  if  I  follow  th  s  goMcii 
Rule  of  our  Saviour,  in  treating  my  Inferiors,  I  do 
fas  it  were)  hoard  up  for  my  felf  a  Treafure  of  Me- 
rit and  Benevolence  amongd  Men,  which  I  may 
hope  to  receive  and  tafte  of,  in  the  Day  of  my  Ne- 
ceffity  and  Dillrels.  Thus  in  behaving  my  fell  toward 
others  according  to  this  holy  Rule  of  b'ricndfhip,  I 
not  only  pleafe  and  obey  my  God  and  my  Saviour, 
but  I  happily  fecure  my  temporal  Interefts  alfo. 

X.  In  the  Lafi  Place,  to  men- ion  no  more,  This 
Rule  is  fitted  to  make  the  whole  JVovld  as  happy  'as  the 
prefent  State  of  'Things  will  admit.  It  is  not  to  lie  de- 
fcribed  nor  conceived  what  a  Multitude  of  Ble.cn.igs 
and  Felicities  the  Practice  of  this  (ingle  Precept 
would  introduce  amonq-  ail  Mankind. 

If  we  were  not  thus  wrapt  up  inure!/  in  felf,  in 
our  own  Party,  or  in  our  own  Kindred,  but  could 
look  upon  our  Neighbours  as  our  other  felves'y  and 
feek  their  Advantage  together  with  our  own,  every 
Man  would  become  a  dirfu five  Blelfmg  amonatt  his 
Ne  ghbours,  and  the  mutual  Benefits  of  Mankind 
would  fcatter  Happinefs  through  all  the  World.  In 
fucii  a  beneficent  State  as  this,  every  Man  would 
be,  as  it  were,  a  good  Angel  to  all  thai  came  with- 
in the  Reach  of  his  Commerce  ;  this  Earth  would 
be  a  little  Image  of  Heaven  ;  an  1  our  prefent  focial 
Life  amongft  Men  would  be  a  Foretafte  of  our*  future 
Happ  nefs  arm  ng  Saints  and  Angels.  In  thofe  glo- 
rious Regions,  every  one  rejoices,  in  the  Welfare  of 
rbe  whole  Communitv,  and  they  have  a  double  Re- 

P  4  Mi 


216  The  JJniverfal  Vol.11. 

lifh  of  their  own  perfonal  BlefTednefs,  by  the  Plea- 
fure  they  take  in  contributing  to  the  BlefTednefs  of 
all  their  Fellows.  ; 

Thus  have  I  given  a  fhort  and  very  imperfect  Ac- 
count of  the  Excellencies  of  this  facred  Rule  of  Equi- 
ty and  Love,  and  named  fome  of  the  Advantages  it 
has  above  moft  other  Precepts  of  Morality.  It  re- 
mains only  that  I  make  two  or  three  Reflexions  on 
fo  agreeable  a  Subject. 

Reflexion  I.  In  what  a  compendious  Method  has 
our  Saviour  provided  for  the  Practice  of  all  the  mo- 
ral Duties  enjoin'd  by  Mofes  and  the  Prophets!  For 
he  has  fumm'd  them  up  in  a  very  few  Words,  and 
reduced  them  to  one  fhort  Rule  *,  but  the  Extent 
and  Comprehension  of  it  is  univerfal,  and  almoft  in- 
finite. Though  we  mould  forget  twenty  particu- 
lar Precepts  of  Love  and  Righteoufnefs,  yet  if  this 
be  frefh  in  our  Thoughts,  and  always  ready  at 
Hand,  we  fhall  practife  all  thofe  particular  Precepts 
effectually,  by  the  meer  Influence  of  this  one  gene- 
ral Rule. 

'Tis  true,  'tis  a  real  Advantage  toward  our  Pra- 
ctice of  Virtue  and  Juftice,  to  have  the  Mind  ftor'd 
with  fpecial  Precepts,  fuited  particularly  to  every 
Cafe  *,  but  where  the  Memory  is  defective,  or  other 
Rules  are  not  learnt,  this  golden  one  will  do  very 
mud)  towards  fupplying  the  Place  of  many.  Our 
Saviour  himlelf  grants  this  Truth,  when  he  fays, 
This  is  the  Law  and  the  Prophets. 

Reflexion  II.  What  divine  Wifdom  is  manifefted 
in  making  this  golden  Rule  of  Equity  a  fundamental 
J^aw,  in  the  two  moll:  famous  Religions  that  ever 
God  appointed  to  the  Children  of  Men  •,  that  is,  the 
Jeuujh  and  the  Cbrijlian  /  Love  thy  Neighbour  as  thy 
fefy  was  a  Rule  appointed  to  the  Jews,  Levit.  xix. 
18.  This  is  repeated  by  our  Saviour,  Matt.  xix.  19. 
And  an  happy  Explication  or  Comment  on  it  given 

in 


?erm.  XXXIII.       Rule  of  Equity.  2ij 

in  my  Text,  Whatsoever  ye  would  that  Menjbould  do 
to  you,  do  ye  even  Jo  unto  them  j  for'  this  is  the  Law  and 
the  Prophets.  There  were  none  of  the  Heathen 
Philofophers  that  delivered  this  as  a  general  Law, 
in  fo  ftrong,  fo  univerfal,  and  fo  comprehenfive  a 
Manner  as  our  Saviour  has  done,  though  one  or  two 
of  them  offer'd  fome  occafional  Hints  of  the  fame 
Kind.  But  our  Saviour  appoints  ic  as  the  grand  Rule 
of  facial  Virtue,  amongft  all  the  Subjects  of  his  King- 
dom ;  and  he  tells  us  too,  that  this  is  the  Sum  and 
Subftance  of  the  Directions  given  by  Mofes  and  the 
Prophets  for  the  Conduct  of  Men  toward  their  Fel- 
low-Creatures,       j 

The  Wifdom  of  this  Precept  eminently  appears 
herein  :  Our  bleffed  Lord  well  knew  that  Self-love 
would  be  a  powerful  Temptation  to  Men,  to  turn 
them  afide  from  the  facred  Laws  of  Juftice,  in  treat- 
ing their  Neighbours  ;  and  therefore  he  wifely  takes 
this  very  Principle  of  Self-love,  and  joins  it  in  the 
Confultation  with  our  Reafon  and  Confcience,  how  we 
IJiould  carry  it  toward  our  Fellow- Creatures.  Thus 
by  his  divine  Prudence,  Jie  conftrains  even  this  felfifh 
and  rebellious  Principle  to  afllft  our  Confciences  and 
our  rational  Powers,  in  directing  us  how  to  practife 
the  focial  Duties  of  Life. 

It  was  Cbrift  the  Son  of  God  who  gave  Laws  to 
Mofes  for  Ifrael  before  his  Incarnation,  and  *tis  he 
who  is  come  in  the  Flem,  as  a  Preacher  of  Righ- 
teoufnefs  to  Men,  in  thefe  latter  Days  ;  and  in  both 
thefe  Seafons  of  Legiflature,  he  has  manifefted  this 
facred  Wifdom.  Te  know  the  Heart  of  a  Stranger, 
(faith  the  Lord,  in  his  Dictates  to  Mofes)  Fxod. 
xxiii.  9.  For  ye  were  Strangers  in  the  Land  of  Egypt  ■> 
therefore  thou  fhalt  not  opprefs  a  Stranger.  And  he 
gives  us  ftill  the  fame  general  Rule  for  our  Conduct ; 
44  Look  into  your  own  Hearts,  confider  what  hu- 
*'  man  Nature  is,  you  know  you  are  Men  of  like 
"  Frailty  with  others,  enquire  what  Treatmenc 
**  you  would  reafonably  expect  from  your  Fellows, 
»'"  "and 


2  iS  The  Univerfal  Vol.  II. 

"  and  be  ftire  you  practife  in  the  fame  Manner  to- 
<*  ward  them." 


Reflexion  III.  Since  the  Wifdom  of  Chrijl  thought 
fit  to  teach  us  Rules  of  Equity  and  Riglueouihefs  a- 
mongft  Men,  and  has,  as  it  were,  extracted  the 
very  Soul  and  Spirit  of  dWfocial  Duties,  and  fumm'd 
them  up  in  this  fhort  Sentence  :  Lee  not  the 
Difciples  of  Chrijl  forget  this  Rule  ;  nor  1-r.  the  molt 
eminent  and  exaked  Chriftians  think  ic  b<  h  their 
Study  and  their  Practice.  The  Love  cj  Qui  and 
Chrijl  is  not  the  whole  of  our  Duty,  nor  can  we  be 
Chriftians  indeed,  if  we  neglect  to  love  our  Neig- .  :o\ 
How  vain  are  all  our  Pretences  to  Faith  in  Chilly 
and  Piety  toward  God,  if  we  grow  carelefs  in  our 
Conduct  toward  Men  ?  All  our  fancied  Attainment 
in  the  School  of  Chrijl,  how  are  they  difgraced  and 
deftroyed,  if  we  abandon  this  Rule  of  moral  Virtue, 
and  treat  our  Neighbours  contrary  to  this  divine 
Principle  of  Equity  and  Love  ? 

What  fhall  we  anfwer  in  the  great  Judgment  Day, 
to  an  enquiring  God,  when  in  flaming  Fire  he  fhall 
put  us  in  Mind?  "  I  gave  you  a  plain  and  ealy 
«"  Rule  of  Righteoufnefs  in  my  Word,  I  wrote  it 
"  in  your  Hearts  alfo,  in  very  legible  Characters  ; 
"  If  you  had  but  look'd  carefully  into  your  Confci- 
«•  ences,  you  might  have  read  it  there  :  But  you 
«*  refolved  to  l'acrifice  all  to  your  Lufts  ;  you  have 
•'  wronged  and  defrauded  your  Brethren,  and  ex- 
<c  pofed  your  fclves  to  my  righteous  Sentence,  for 
"  your  wilful  Practice  of  Unrighteoufnefs  againlt  ib 
"  plain  a  Law." 

'Tis  a  juft  Remark  which  has  been  often  made  on 
this  Occafion  :  "  The  Heathen  Emperor  Severus  fhall 
*'  rife  up  in  the  Judgment  with  fuch  a  Generation 
<c  of  Chrijlians,  and  condemn  them  :  For  he,  by 
**  the  Light  of  Nature,  was  taught  highly  to  re- 
4t  verence  this  Precept,"  when  he  had  learnt  it  from 
die  Profeflors  of  Chriftiaruty.  You  might  read  it 
.    -  upon 


Serm.  XXXIII.        Rule  of  Equity.  2 19 

upon  the  Walls  of  his  Palace,  'twas  engraven  there 
to  govern  his  Court  in  the  Times  of  Peace  ;  and 
'tis  laid,  he  carried  it  to  W.ar  with  him  in  the  Ban- 
ners of  his  Army,  that  it  might  regulate  his  Con- 
duel:,  upon  all  military  Occurrences. 

What  a  Pity  ic  is  that  Severus  was  a  Heathen  ! 
Or  rather,  what  a  Shame  and  Sorrow  it  is,  that 
there  mould  be  fo  few  of  this  Character  in  the  Courts, 
in  the  Armies,  in  the  Markets,  the  Shops,  and  the 
Families  of  Chriflians !  When  will  that  bleffed  Ei>ay 
come,  that  (hall  bring  this  departed  Glory  back  a- 
ga;n  to  the  Church  of  Chrifi  ?  When  mail  the  Spi- 
rit of  Faith  and  Charity  be  poured  down  from  on 
high,  and  Righteoufnels  come  from  Heaven  to  dwell 
among  us  ? 

The  Recollection. 

Biefled  Saviour,  how  great  is  thy  Goodoefs,  to 
give  us  fo  compleat,  fo  plain,  fo  eafy,  and  fo  di- 
vine a  Rule,  to  fquare  all  our  Actions  in  the  fociak 
Life  1  How  happily  haft  thou  comprized  Mofes  and 
the  Prophets  in  two  fhort  Lines,  that  is,  the  Com- 
mand of  a  fuprcme  Love  to  the  Lord  our  God,  and  a 
Love  to  our  Neighbour  like  that  which  we  bear  to  our 
/elves  ? 

Remember,  O  my  Soul,  this  fhort  and  compre- 
henfive  Leflbn  ;  and  amongft  all  thy  Duties  and 
Zeal  toward  thy  God,  forget  not  this  Rule  of  Con- 
duce toward  thy  Fellow- Creatures.  I  can  never  com- 
plain, 'tis  too  high  and  hard  for  my  Underftanding 
to  apprehend,  or  too  tirefome  and  painful  for  nay 
Memory  to  retain,  or  too  burthenfome  to  carry  it 
about  always  with  me.  I  am  convinced,  fully  con- 
vinced of  the  Jufiice  of  it :  It  ftrikes  upon  my  Con- 
fcience  with  ftrong  Light  and  Evidence,  and  fome- 
times  I  feel  the  Force  of  it,  like  an  inward  Mocive, 
awakening  me  to  the  Practice  of  all  that  it  enjoins. 
O  that  I  might  ever  live  under  its  prevailing  In- 
fluences, 


220  T'he  Univerfal  Vol.  II. 

fluenccs,  and  then  I  might  humbly  appeal  to  God, 
that  I  have  tranfacted  my  Affairs  with  Men,  by  the 
Principles  of  fincere  Godlinefs,  Truth,  and  Juitice. 

Forgive,  O  my  gracious  God,  all  the  wretched 
Inftances  of  my  Departure  from  this  facred  Law  of 
Equity.  This  facred  Law  will  awaken  the  Soul  to 
Repentance,  as  well  as  direct,  it  to  Duty  :  And  what- 
ever Station  of  Life  I  am  engaged  in,  whatever 
Rank,  Character,  Office,  or  Relation  I  bear  in  the 
World,  or  in  the  Church  of  Cbrijl  •,  let  me  form 
all  my  future  Conduct:  by  this  Command  of  my  Sa- 
viour, let  me  bring  all  my  paft  Actions  to  this  holy 
Teft,  and  let  my  Confcience  repent  or  rejoice. 

O  how  bright  a  Luftre  would  be  caft  on  the  Re- 
ligion of  Jefusy  and  on  all  the  ProfeiTors  of  it,  if 
this  Rule  were  always  in  ufe  !  But  alas !  ic  lies  filent 
in  our  Bibles,  and  we  hear  it  not  ;  or  it  fleeps  in  our 
Bofom  and  we  awake  it  not,  when  we  have  molt  need 
of  its  Afllftance.  We  read  and  we  forget  even  this 
fhort  Rule  of  Righteoufnefs,  and  thus  we  practife 
Iniquity  daily,  and  injure  our  Neighbours  without 
Remorfe.  O  wretched  Creatures  that  we  are  !  How 
great  is  our  Negligence  and  our  Guilt,  that  we  don't 
Jo  much  as  afk  our  Confciences  honeftly,  how  we 
ihould  treat  our  Fellow-Creatures  ;  but  we  afk  our 
Lufts  and  our  Pafiions,  we  enquire  of  our  Ambition 
and  Pride,  our  Covetoufnefs,  our  Wrath  and  Re- 
venge, how  we  mould  behave  towards  others. 

Reflect:,  O  my  Soul,  how  often  thou  haft  turned 
afide  from  this  blefTed  Rule  of  thy  Saviour,  by  con- 
fulting  with  the  corrupt  Principles  of  Flefh  and 
Blood  !  How  often  halt  thou  neglected  this  holy 
Precept,  to  follow  the  vicious  Cuitoms  of  a  finful 
World,  and  a  degenerate  Age  !  A  degenerate  Age 
indeed,  that  has  forgot  the  Practice  of  Truth  and 
Love  !  Where  fhall  we  write  this  Rule  in  large  and 
golden  Letters,  that  the  whole  City  might  read  ic 
daily  ?  Shall  we  engrave  it  on  every  Door,  that  all 
who  pafs  by  may  fee  it?  Shall  it  ftand  fix'd  to  every 

Poft 


Serm.  XXXIII.       Rule  of  Equity.  22 1 

Poll  of  the  Houfe,  that  it  may  direct  all  our  do- 
mellick  Conduct  ?  Shall  it  meet  us  at  the  Entrance 
of  every  Shop,  and  thus  guard  our  Traffick  from 
Iniquity,  and  fanctify  all  our  Commerce  ?  Shall  we 
make  a  Phylactery  of  it,  and  wear  it  on  the  Borders 
of  our  Garments,  that  we  may  nererput  it  off,  un- 
lefs  when  we  lie  down  to  fleep,  and  cannot  ad  ? 
But  the  Spirit  of  Chrijl  is  the  bell  Writer  of  his  own 
golden  Rule,  and  the  Heart  of  Man  is  the  bell  Ta- 
ble to  receive  and  bear  this  Writing.  O  that  the 
holy  Spirit  would  write  the  facred  Law  of  Juftice 
and  Love  more  deeply,  more  effectually  in  ail  our 
Hearts,  that  the  Religion  of  our  Saviour  might  look 
like  it  felf,  all  amiable  and  holy  •,  and  that  while 
we  give  Glory  to  God  on  high,  for  his  laving  Grace, 
we  might  find  Peace  and  Truth  fpreading  through  all 
the  Earth,  and  Goad-will  multiply'd  among  the  Chil- 
dren of  Men.  Thus  the  Will  of  God  would  be  done 
on  Earth  as  it  is  in  Heaven,  and  the  Kingdom  of  our 
Redeemer  come  in  its  expected  Glory.  Amen.  Even 
io  come,  Lord  J  ejus. 


S£R. 


&zi  The  Atonement  Vol.  II. 

•  — > '  '  '  ■      ' 

.  .       >    ■■  ■      i  ■  ■  ■■■  '■■ 

SERMON  XXXIV. 

The  Atonement  of  Chrift, 

-  ■     ■ : 

Rom.  iii.  25. 

'  Whom  God  hath  Jet  forth  to  be  a   Propitia- 
tion. 

*)t  ■  ^1  IS  one  of  the  chief  Glories  of  the  Gof- 
pel,  that  it  difcovers  a  full  Atonement 
M  for  Sin  by  the  Blood  of  Chrift,  that  it 
lets  before  us  the  Reconciliation  of  Sinners  to  an  of- 
fended God,  by  the  Death  of  his  own  Son.  One 
would  be  ready  to  wonder,  that  any  of  the  guilty 
Race  of  Adam  fhould  be  unwilling  to  receive  lb  di- 
vine a  Difcovery,  or  fhould  refufc  a  Blefling  i~o  im- 
portant. 

But  fuch  unhappy  Principles  have  prevaiPd  over 
the  Minds  of  fome  Men,  and  particularly  the  Soci- 
nians  in  the  laft  Age,  that  they  have  been  content  to 
venture  their  eternal  Hopes  on  the  Mercy  of  God, 
without  a  Dependence  on  the  Satisfaction  made  for 
Cin,  by  Jefus  the  Saviour.  They  imagine  Chrift  the 
Son  of  God  came  into  our  World  chiefly  to  be  a 
Teacher  of  Grace  and  Dutv,  to  be  an  Example  of 
Piety  and  Virtue,  to  plead  with  God  for  Sinners,  and 
in  fhort,  to  do  little  more  than  any  other  divine 
Prophet  might  have  been  employ*d  in,  if  the  Wif- 
dom  of  God  had  fo  appointed  it.    They  fuppofe  he 

yielded 


«#erm.  XXXIV.       o/Ch'rist.  223 

yielded  co  Death  that  he  might  feal  his  Doftrine  with 
his  Blood,  and  might  let  us  a  glorious  Pattern  of 
fuffering  and  dying,  and  then  he  Jed  the  Way  to  our 
Refurrection,  by  his  own  rifing  from  the  Dead. 

'Tis  granted  indeed,  thefe  are  fome  of  the  Defies 
of  the  Coming  of  Cbriji,  fome  of  the  neceffary  Parts 
of  the  blefied  Gofpel  :  But  it  feems  to  me,  that  this 
blefi'ed  Gofpel  is  fhamefully  curtail'd,  and  deprived 
of  fome  of  its  moft  important  Defigns  and  Honours 
if  a  proyr  Alonement  fox  Sin  by  the  Blood  of  Cbriji  be 
left  out  of  ic. 

Forgive  me,  my  Fellow-Chriftians,  if  I  fpend  a 
Difcourfe  or  two  on  this  great  Article  of  our  com- 
mon Faith.  I  think  it  of  fo  high  Moment,  that  I 
would  fain  pronounce  and  publifh  it  aloud  in  an  A»e 
that  verges  towards  Infidelity  ;  I  would  glory  in  the 
Crofs  of  Chrifi,  and  endeavour  to  fupporc  this  Do- 
ctrine with  all  my  Power.  O  may  none  of  thofe 
who  wear  the  Christian  Name,  ever  grow  weary  of 
it,  or  run  back  again  to  the  mere  Religion  of  Na- 
ture, as  though  we  had  no  Gofpel  ! 

I  (hall  not  fpin  out  my  Thoughts,  or  employ  yours 
in  a  laborious  Enquiry  into  the  Connection  of  the 
Words,  but  take  them  juft  as  they  lie,  and  make  this 
plain  Sencence  the  Foundation  of  my  Difcourfe. 

Docl.  God  hath  fet  forth  his  Son,  Jefus  Chrift,  toU 
a  Propitiation  for  the  Sins  of  Mir.. 

When  the  Apoftie  fays,  God  hath  fet  him  forth, 
Cbriji  is  plainly  the  Perfon  intended  :  and  this  Greek 
Word  •wooers  fet  forth,  denotes  either,  (1.)  That 
God  hath  fore-ordained  and  appointed  his  Son  to  be- 
come our  Propitiation,  by  his  divine  Purpofe  in 
Eternity,  which  Purpofe  he  executed  here  in  Time  : 
Or,  (2;)  It  intends  that  God  hath  fet  him  forth,  i.  e. 
propofed  and  offered  him  to  the  World  as  an  Atone- 
ment for  the  Sins  of  thofe  who  trufl  in  the  Merit  of 
his  Death  •,  for  fo  the  following  Words  intimate, 
God  fit  him  forth  fo*'  a  Propitiation ,   thro"  F.iiih  in  his 

Bk 


224  The  Atonement  Vol.  II. 

Blood.  I  am  not  follicitous  which  of  thefe  Senfes  the 
Reader  will  chufe  ;  either  of  them  perfectly  agrees 
with  the  Defign  of  the  Apoftle. 

I  would  juft  take  a  brief  Notice  alfo,  that  fome 
Interpreters  tranfpofe  the  Words  of  the  Text  a  little, 
and  read  them  thus,  Whom  God  hath  fet  forth  to  be  a 
Propitiation  in  his  Blood  through  Faith,  and  thus  they 
fuppofe  the  Apoftle,  in  this  very  Verfe,  declares  that 
Chrift  aton'd  for  our  Sins  by  his  own  Blood  :  And  if 
this  be  the  true  Senfe  of  it,  it  does  but  more  effectu- 
ally confirm  the  Defign  of  my  Doctrine*  which  is  to 
ihew  that  Chrift,  by  his  bloody  Dearh,  became  a 
Sacrifice  to  God,  in  Order  to  make  Satisfaction  for 
the  Crimes  of  Men. 

My  Method  of  Difcourfe  fhall  be  this  *, 

I.  To  explain  more  at  large  the  Manner  in  which 
I  conceive  Chriit  to  become  an  Atonement  or 
Propitiation  for  our  Sins. 

II.  To  give  fome  Reafons  to  prove,  that  he  is  or- 
dained of  God,  and  fet  forth  or  offered  to  the 
World  under  this  Character.     And, 

III.  I  fhall  fhew  what  glorious  ufe  is  made  of  this 
Doctrine  throughout  the  whole  Chriftian  Life. 

Firjl,  Let  me  explain  the  manner  wherein  Chrifl  he- 
comes  an  Atonement  or  Propitiation  for  Sin.  And  toi 
render  this  Point  eafy  to  the  lowed  Una^erftanding,  I 
would  draw  it  out  into  thefe  Propofuions. 

Prop,  I.  The  great  God  having  made  Man,  ap- 
pointed to  govern  him  by  a  wife  and  righteous  Law, 
wherein  Glory  and  Honour,  Life  and  Immortality  are 
the  defigned  Rewards  for  perfect  Obedience ;  but 
tribulation  and  Wrath,  Pain  and  Death,  ane  the  ap- 
pointed Recompence  to  Sinners  who  violate  his 
Law. 

This  Law  is  in  a  great  Meafure  engraven  on  the 
Hearts  and  Confciences  of  all  Men  by  Nature ;  at 

i  leaft 


Serm.  XXXIV,      o/Christ.  22£ 

leaft  the  general  Precepts  of  it  are  written  in  the  Con- 
ference :  And  Mankind,  by  the  Light  of  Nature, 
has  fome  Notion  alfo  of  thefe  Penalties,  viz.  the 
Indignation  and  Wrath,  of  God  on  tbofe  that  do  evil. 
And  fuch  as  have  enjoy'd  the  Benefit  of  divine  Reve- 
lation, in  Patriarchal,  J'ewijh,  or  Chriflidn  Timesj 
have  had  much  clearer  Discoveries  thereof.  This 
might  be  prov'd  at  large  from  the  Difcdurfe  of  Sr. 

Paul,  Rom.  ii.  6 16.  compared  with  Rom.'i.  32. 

The  Heathens  who  are  without  the  Law,  have  the 
tVork  of  the  Law  written  in  their  Hearts,  and  they 
know,  or  might  know^  that  thofe  who  break  it  are 
worthy  of  Death. 

Prop.  II.  All  Mankind  have  broken  the  Law  of 
God.  There  is  none  Righteous  ;  no,  not  one,  Rom. 
iii.  10.  By  finning  againft  God,  we  have  loft  all 
pretence  to  the  Reward  of  Life,  and  Immortality, 
and  Glory,  Rom.  iiik  23.  All  have  finned  and  come 
Jhort  of  the  Glory  of  God  :  And  we  have  alfo  filbjected 
bur  felves  to  Guiit  and  Punifhment,  ver.ic).  Every 
Mouth  is  flopped,  and  all  the  World  becomes  guilty  before 
God.  A  Sentence  of  Wrath  and  Death  is  pdffed  upok 
all  Men,  for  that  all  have  finned  ;  and  the  bell  of 
Saints  were  by  Nature  dead  in  Irefpajfes  and  Sins,  and 
theGhildren  of  Wrath  even  as  others,  Eph.  ii.  i,  3. 

Prof.  III.  God  in  his  infinite  Wifdom  did  not 
think  fit  to  pardon  finful  Man,  without  fome  Com- 
penfation  for  his  broken  Law,  fome  Recompence  for 
the  Difhohour  done  to  his  Government.  He  did  not 
fee  it  proper  to  forgive  all  our  Guilt  without  fome 
Satisfaction  for  breaking  his  holy  Commands,  f 
will  not  enter  into  that  curious  Enquiry,  Whether 
God,  confider'd  abfclutely  as  a  Sovereign,  could  have 
done  ir.  It  is  enough  for  us  that  he  hath,'  in  effecl, 
declared  he  would  not  do  it,  and  that  probably  for 
fuch  Reafons  as  thefe. 

Vol.  IL  Q,  -(i.;lf 


226  The  Atonement  Vol.11. 

(i.j  If  the,  great  Ruler  of  the  World  had  pardoned 
the  Sina  of  Men  without  any  Satisfaction,  then  his 
Laws  might  have  feemednot  worth  the  vindicating. 
It  might  have  been  queftion*d,  whether  his  Statutes 
twere  fo  wifely  contrived  and  framed,  as  to  defer ve  a 
Vindication,  if  he  had  freely  forgiven  all  Rebel* 
that  had  broken  them,  without  any  Confideration, 
without  any  Satisfaction  at  all.  It  becomes  a  wife 
Law-giver  to  fee  that  his  Wifdom  in  framing  his 
Laws,  be  not  expofed  to  Difhonour  5  and  therefore 
his  Laws  muft  be  vindicated,  when  they  are  broken. 

(2.)  Men  would  have  been  tempted  to  perfift  in 
their  Rebellions,  and  to  repeat  their  old  Offences 
continually,  if  there  had  been  no  Vindication  of  the 
Honour  of  the  Law,  nor  any  of  the  Threatnings  of 
it  had  been  executed.  Therefore  God  requires  a 
Satisfaclion  for  his  broken  Commands,  that  his  Sub- 
jects might  be  kept  in  due  Obedience,  by  an  awful 
Fear  of  his  governing  Juftice.  And  'tis  on  this  Ac- 
count, viz.  to  deter  and  affright  Men  from  finning, 
and  breaking  his  Laws,  he  hath  given  them  an  Ac- 
count in  what  a  fevere  and  terrible  Manner  he  dealt 
with  Angels  that  finned,  Jude  6.  He  [pared  them  not, 
but  delivered  them  to  Chains  ofDarknefs  until  the  Judg- 
ment of  the  great  Day. 

(3.  J  His  Forms  of  Government  among  his  Crea- 
tures, might  have  appeared  a9  a  Matter  of  fmall  Im- 
portance :  His  Threatnings  might  have  been  count- 
ed a  trifling  and  ufelefs  Formality,  and  mere  vain 
Terrors,  if  he  had  given  Laws,  and  took  no  Care 
whether  they  were  obey'd  or  no  %  and  if  he  let  thofe 
Creatures  that  broke  them  come  off,  without  any  To- 
kens of  his  Difpleafure,  without  any  Reparation  of 
the  Honour  due  to  his  Law  and  Government :  Let 
not  Sinners  deceive  themfelvcs  with  vain  Hopes,  and 
drefs  up  the  Great  God  in  their  own  Imaginations, 
as  a  Being  of  mere  Mercy,  as  an  Almighty  Creator, 
that  keeps  no  Difcipline  and  Authority  among  his 
Creatures.    Gal.  ri.  7.    Me  not  deceived,    God  is  not 

mecked: 


Serm.  XXXIV.      of  Christ.  227 

mocked:  He  that  fowetb  to  the  Flejb  Jhall  reap  Bcjiru- 
ftion. 

(4.)  God  had  a  Mind  to  make  a  very  illuftrious 
Difplay,  both  of  his  J ujlice  and  of  his  Grace  among 
Mankind,  which  mould  be  the  folemn  Spectacle  and 
the  Wonder  of  other  Worlds  befides  this,  even  the 
World  of  Angels,  Principalities  and  Powers  j  and 
therefore  he  hath  defigned  his  Grace  and  his  Juftice 
mould  mutually  fee  forth  each  other,  in  his  Tranl- 
actions  with  finful  Man  :  On  this  Account  he  would 
not  pardon  Sin,  without  a  Satisfaction  j  but  he 
thought  fit  to  require  and  demand  that  5"/;;  be  pinifhed^ 
and  that  the  Honour  of  tbe  Law  be  repaired  to  the  full, 
that  his  juftice  might  fhine  in  full  Glory :  And  at 
the  fame  rime,  in  order  to  difplay  his  rich  Mercy,  he 
would  find  out  a  Way  to  fave  Multitudes  of  thefe  rebel- 
lious Creatures. 

Thefe,  and  other  Reafons,  infinitely  fuperiour  to 
all  our  Thoughts,  might  be  in  the  divine  Mind, 
why  God  would  not  pardon  Sinners  without  a  Satis- 
faction. 

Prop.  IV.  Man,  poor  finful  Man,  is  not  able  to 
make  any  Satisfaction  to  God  for  his  own  Sins,  by 
his  utmoft  Labours  of  future  Obedience :  For  all 
that  he  can  do  for  time  to  come,  is  but  mere  necef- 
fary  Duty,  if  he  had  not  finned  at  all  •,  and  therefore 
this  can  never  make  any  Recompence  to  the  govern- 
ing Juftice  of  God,  for  his  paft  Tranfgreflions. 

It  is  a  moft  ftrange  vain  Doctrine  of  the  Papi(ls9 
that  fome  Perfons  are  fuch  great  Saints,  that  they 
do  Works  of  heroick  Virtue,  beyond  what  they  are 
required ;o  do;  and  thefe  they  call  Works  of  Super- 
^rogation,  whereby  they  can  merit  fome  Favours  at 
the  Hxinds  of  God,  not  only  for  themfelves,  but  for 
their  Neighbours  too.  Sirange  Doctrine  indeed, 
made  up  of  Folly*  Pride  and  Abfurdity!  Our  beft 
Services  are  fo  much  due  to  God,  that  if  any  Man 
sould  practife  compleat  Righteoufnefs,  and  fulfil  the 

Q  2  Law 


* 


228  The  Atonement  Vol.11, 

Law  of  God  conftantly  through  all  his  Life,  it  would 
not  make  amends  for  one  pad  Offence,  nor  merit  any 
Favour  of  God  for  a  criminal  Creature. 

But*  alas !  Man  is  fo  far  from  being  able  to  ful- 
fil perfect  Righteoufnefs  for  time  to  come*  that  in 
this  fallen  State,  he  can  do  nothing  that  is  truly 
good:  He  broke  the  Law  of  God  in  Days  pall, 
and  he  goes  on  to  break  it  daily  and  hourly.  His 
Understanding  is  grown  fo  dark,  his  Will  fo  perverfe, 
and  his  Affections  and  Appetites  fo  corrupt  and  vici- 
ous, by  his  Departure  from  God,  that  he  cannot 
anfwer  the  prefent  Demands  of  Duty  ;  much  lefs  can 
he  bring  an  Offering  of  Righteoufnefs  to  atone  for 
paft  Iniquities.  We  are  by  Nature  dead  in  Trefpajfes 
and  Sins, 

Prop.  V.  Neither  can  this  guilty,  wretched  Crea- 
ture Man,  make  any  Satisfaction  to  the  broken  Law 
of  God  by  his  Sufferings,  any  more  than  by  his  Do- 
ings. For  the  Penalty  of  the  Law  is  Tribulation  and 
Anguijh  of  Sou\  and  Body,  the  Wrath  of  God  and 
Death  j  and  how  far  this  dreadful  Sentence  reaches, 
what  Miferies  are  imply'd  in  it,  and  how  long  the 
Execution  of  it  muft  continue,  who  can  tell  ?  This 
we  know,  that  God  himfelf,  who  fees  the  full  Evil, 
and  compleat  Defert  or  Demerit  of  Sin,  hath,  in 
fome  Places  of  Scripture,  threaten'd  eternal  Punifh- 
ment  to  Sinners. 

And  if  we  may  venture  to  judge  concerning  the 
Greatnefs  of  the  Guilt,  and  Demerit  of  our  Offences 
againft  God,  by  the  fame  Rules,  by  which  Reafon 
teaches  us  to  judge  of  the  Guilt  and  Demerit  of  an 
Offence  againft  our  Fellow- Creatures,  we  muft  fay, 
the  Guilt  of  Sin  is  infinite  ;  and  therefore  the  Punifh- 
ment  due  to  a  finning  Creature  is  everlafling,  becaufe 
he  cannot  any  other  way  fuftain  Punifhment  equal  to 
his  infinite  Demerit  of  Sin.  Among  Men  the  Crime 
is  always  aggravated  in  Proportion  to  the  Perfon, 
againft  whom  it  is  committed  :  Therefore  any  Ot- 

foace 


Serm.  XXXIV.        o/Christ.  229 

fence  againft  a  Father,  or  a  King>  has  much  more 
Guilt  in  it,  and  is  more  feverely  punifh'd,  than  the 
fame  Offence  committed  againft  an  Inferior,  or  an 
Equal.  An  Attempt  upon  the  Life  of  a  Neigh- 
bour, is  punifhed  with  Imprifonment  or  a  Fine  : 
but  an  Attempt  made  on  the  Life  of  a  King  deferves^- 
Death. 

Now  the  Great  God,  our  Creator,  being  a  King  of 
infinite  Glory  and  Majefty,  infinitely  fuperior  to  bis 
Creature  Man,  every  Offence  againft  this  God,  has 
a. Sort  of  Infinity  in  it*:  And  Qod  may  demand  Sa- 
tisfaction equal  to  the  Offence,  that  is  infinite,  which 
poor  finful  Man  can  never  pay,  fo  as  to  out-live  the 
Payment.  On  this  Account,  he  is  expofed  to  the 
Execution  of  the  Sentence  of  God  for  ever  :  His  Pu-^v- 
nifhment  has  no  end. 

Perhaps  this  will  be  counted  an  old  fafhion'd  Ar- 
gument, and  not  fo  generally  receiv'd  in  our  Day, 
as  it  was  in  the  Days  of  our  Fathers:  Therefore  I 
have  examin'd  it  afrefh,  with  all  the  Skill  I  have, 
and  having  furvey*d  the  Objections  which  are  raifed 
againft  it,  I  think  they  are  not  hard  to  be  anfwer- 
ed  :  And,  after  all,  fo  far  as  I  can  judge  in  a  way  of 
Reafoning  upon  what  Scripture  has  revealed,  this 
Argument  feems  to  have  Weight  and  Strength  in  it 
ftill. 

Were  it  not  for  the  Suppofition  of  the  infinite 
Guilt  and  Demerit  of  Sin,  I  do  not  fo  plainly  fee  the 
Juftice  or  Equity  of  God,  in  preparing  cverlafting 
Chains  of  Darknefs,  and  eternal  Fire^  for  the  Devil  and 
bis  Angels,  as  a  proper  Punifhment  due  to  their  firft 
Ad  ot  Rebellion  againft  him,  and  becaufe  they  kept 

*  Every  Circumftance  that  aggravates  any  Crime,  muft  aggra- 
vate it  in  a  Degree  proportionable  to  that  Circumftance  :  other- 
wife  we  could  never  determine  what  is  the  Degree!  of  this  Aggra- 
vation, nor  adjuft  the  Punifhment  in  Proportion  to  it.  On  rhij 
Account,  if  the  Crime  be  committed  againft  God,  an  inHnitp  Be- 
ing, the  Guilt  muft  be  infinitely  aggravated. 

Q  3  nst 


230  The  Atonement  Vol.11, 

not  their  own  firjl  Eflate  f,  Jude  6.  Nor  indeed, 
do  I  fee  fuch  evident  Reafon,  why  Sinners  among 
Men  mould  be  threaten'd  with  eternal  Punijhments, 
and  punifh'd  with  everlajling  Dejlruclion,  as  a  legal 
Penalty  due  to  paft  Sins,  (Matt.  xxv.  46.  and  2  Theff. 
i.  g.)  which  Sins  were  done  perhaps  in  a  few  Days  or 
Hours,  unlefs  upon  a  Suppofuion  that  all  Offences 
committed  againft  the  infinite  Majefty  of  God,  have 
a  Sort  of  infinite  Demerit  in  them. 

I  beg  leave  to  add  this  one  Thought  more,  and 
that  is,  that  if  Sin  has  not  a  fort  of  infinite  Demerit 
in  it,  I  cannot  fee  why  Man  himfelf,  by  fome  Years 
of  penal  Sufferings,  might  not  make  full  Atonement 
for  his  own  Sins :  But  the  Language  and  Current  of 
Scripture  feems  to  reprefent  finful  Man  as  for  ever 
loft  to  all  hope  in  himfelf,  and  then  the  NecefTity  of 
J.  a  Mediator  appears  with  Evidence  and  Glory. 

Prop.  VI.  Tho*  Man  be  incapable  to  fatisfy  for  his 
own  Violation  of  the  Law,  either  by  his  Obedience 
or  his  Puni/hmenty  and  fo  to  reftore  himfelf  to  the 
Favour  of  God,  yet  God  would  not  fuffer  all  Man* 
kind  to  perifh.  Therefore  out  of  his  abundant  Mer- 
cy, he  appointed  his  own  Son  to  undertake  this 
Work. 

His  own,  his  only  begotten  Son,  who  is  the 
Brightnefs  of  his  Father**  Glory^  and  who  lay  in  the  Bo- 
fcm  of  the  rather  before  all  Worlds,  his  Son  who  was 
one  with  the  Father \  by  a  Communion  of  the  Godhead, 
and  who  is  himfelf,  on  this  Account,  called  God  over 
rJ!y  IkJJ'ed  for  ever  \  this  well  beloved  Son  of  God  is 

f  I  grant,  (r.)  That  their  continual  Pcrfiftence  and  Obftinacy 
in  linful  Practices,  may  naturally  render  chem  continually  mifera- 
b!c  ;  and,  (1.)  This  continued  Obftinacy  may  alto,  in  a  legal 
Sen/e,  merit  continual  new  Punifhmcnr  :  And  perhaps,  on  thefetwo 
Reafons,  the  actual  Eternity  of  Hell  may  be  juftly  fupported.  But 
unlefs  we  luppofe  *very  wilful  Rebellion  againft  the  infinite  Majefty 
of  God,  ro  have  alfo  a  fort  of  infinite  Evil  in  it,  I  do  not  fee  that 
cverlalling  Chains,  and  eternal  Fire,  are  a  / roper  defer ted  Punifi- 
mt»t>  legally  due  to  their  frjl  R.cbell:o»1  ).  c,  to  one  Acl  of  Sin. 

i  ordained 


Serm.  XXXIV.      a/Ch'rist.  231 

ordained  and  appointed  to  be  the  great  Reconciler., 
between  God  and  Man. 

Prop.  VII.  Becaufe  God  intended  to  make  a  full 
Difplay  of  the  Terrors  of  his  Jujlice,  and  his  divine 
Refentment  for  the  Violation  of  his  Law  ;  therefore 
he  appointed  his  own  Son  to  fatisfy  for  the  Breach  of 
it,  by  becoming  a  proper  Sacrifice  of  Expiation  or  A- 
tonemeni:  Now,  both  among  Jews  and  Heathens*  the 
original  Notion  andJDefign  of  an  expiatory  Sacrifice, 
is,  when  fome  other  Creature  or  Perlbn  is  put  in  the 
Room  or  Place  of  the  Tranfgrefibr,  and  the  Punim- 
ment  or  Pain  due  to  the  Tranfgreffor  is  transferred 
to  that  other  Perfon  or  Creature.  Therefore  Beafts 
were  flain  for  the  Offence*  of  Men,  who  were  fuppo- 
fed  to  deferve  Death.  And  when  any  Perfon  became 
a  Surety  for  a  City  or  Nation  that  was  defiled  with 
Sin,  among  the  Heathens y  that  Perfon  was  fubflitu- 
ted  in  their  Room,  and  fo  devoted  to  Death.  So 
the  Son  of  God  became  a  Surety  for  finful  Men :  It 
pleafed  the  Father  to  make  him  their  Sacrifice,  and 
fubftituted  him  in  their  Stead :  God  ordained  that 
he  mould  put  himfelf  into  their  Circumftances,  as 
far  as  was  poffible,  with  a  due  Condecency  to  his  fu- 
perior  Character,  and  that  he  mould  fuftain,  as  near 
as  poffible,  the  very  fame  Pains  and  Penalties, 
which  finful  Man  had  incurred.  Since  Tribulation  and 
Angui/h  o/Soul  and  Body,  a  Senfe  of  the  Wrath  of  God 
and  Death,  were  the  appointed  Penalties  of  the  Sin. 
of  Man  ;  therefore  he  determined  that  his  own  Son 
mould  pafs  thro*  all  thefe  :  And  fince  the  Law  curfes 
all  that  continue  not  in  all  the  Commands  of  it,  there- 
fore Cbrijl  was  made  a  Curfefor  usy  that  he  might  re* 
deem  us  from  the  Curfe  of  the  Law,  Gal.  iii.  10,  13. 
Hereby  he  gave  a  moil  awful  and  fenfibie  Demon- 
ftration,  to  this  vifible  World  of  Mankind,  (and 
perhaps,  much  more  to  the  invifible  World  of  An- 
gels and  Devils)  how  dreadful  a  Thing  'tis  to  break; 
the  Law  of  a  God,  what  infinite  Evil  is  contained  in 

Q  4  Sin, 


232  The  Atonement  Vol.  II. 

Sin,  and  a*-  what  a  terrible  Rate  it  muft  be  expiated 
and  atoned  for ! 

7V0/>.  VIII.  The   Son  of   God    being  immortal, 
could  notfuftain  all  thele  Penalties" of  the  Law  which 
Man  had  broken,  without  taking  the  mortal  Nature 
of  Man   upon    him,/   without    afiuming  Flefh  and 
l_^  /^  Blood  :  Thus  his  Incarnation  was  neceffary,  that  he 
might  t>e  a  more  proper  Surety,  Subftitute,  and  Re- 
*"*  "^preventative  of  Man  who  had  finned  j  and  that  he 
*  ^  r  might  be  capable  of  fuffering  Pain,  and  Anguifh, 
1  *'  '• ("  and  Death  it  felf,  in  the  Room  and  Stead  of  finful 
Men.     'Twas  becaufe  the  Children  who  were  given  to 
Chrijl,  Heb.'ii.  13,   14.  becaufe  thefe  Children  were 
Partakers  of  Flefh  and  Blood,  therefore  he  himfelf  alfo 
took  part  of  the  fame,  that  through  Death  he  might  re- 
deem them,  that  by  his  own  dying  he  might  make 
Atonement  for  their  Sins,    Heb.  x.  5.  Sacrifice  and 
Offering  of  Beafts*  thou  wouldfl  not  accept  as  an  Equi- 
valent for  the  Sins  of  Men  :  But  a  Body  haft  thou  pre- 
pared me,  (faith  our  Lord)  that  Men  might  be  re- 
deemed by  the  Offering  of  the  Body  of  Chriji  once  for  all% 
ver.  10. 

'Twas  in  the  Profpecl  of  theSon  of  God  becoming 
Man,  by  taking  Fiefh  and  Blood  upon  him,  thac 
God  fpake  thus  inVifionto  David,  Pfal.  lxxxix.  19. 
J  have  exalted  one  chofen  out  of  the  People ;  i.  e.  out  of 
Mankind  :  I  have  laid  Help  upon  one  that  is  mighty  : 
And  when  he  was  found  infafhion  as  a  Man,  Phil.  ii. 
God  laid  on  him  the  Iniquities  of  us  all  by  Imputation, 
Ifa.  till,  5,  6.  even  as  the  Sins,  and  Iniquities,  and 
Yrefpaffes  of  the  Children  of  Ifrael  were  laid  on  the  Head 
tf  the  Goat  of  old,  by  the  Confeffion  and  the  Hand  of 
j^aron,  Lev.  xvj.  2 1. 

When  the  Guilt  was  thus  transferred  to  him,  as 
far  as  'twas  pofllble  for  the  Son  of  God  to  fuitain 
it,  he  then  became  liable  to  Punifhment  ;  and  in- 
deed that  feems  to  me  to  be  the  truefl  and  jufteft 
|dea  of  transferred  or  imputed  Guilt,  (viz,)  when  a 

Surety 


Serm.  XXXIV.       o/Christ.  233 

Surety  is  accepted  to  fuffer  in  the  Room  of  the  Of- 
fender, then  the  Pain  or  Penalty  is  due  to  him  by 
Confent :  And  as  this  is  the  true  Original  and  Foun- 
dation of  expiatory  Sacrifices,  as  I  have  (hewn  be- 
fore, fo  this  leems  to  be  the  Foundation  of  that  par- 
ticular Manner,  wherein  Scripture  teaches  us  this 
Doctrine.  He  that  knew  no  Sin  was  made  Sin  for  us± 
that  we  might  be  made  the  Righteoufnefs  of  God  in  him% 
2  Cor.  v.  ult.  His  own  felf  bore  our  Sins  in  his  own 
Body  on  the  Tree,  1  Pet.  ii.  24.  The  Chaflifement  or 
Pumfhment  of  our  Peace  was  upon  him,  and  by  his 
Stripes  we  are  healed,  Ifa.  liii.  5.  And  in  many  other 
Places  of  Scripture  we  read  the  fame  fort  of  Lan- 
gmge.  This  Doctrine  is  fupported  with  great 
Strength,  by  the  mod  learned  and  pious  Dr.  Owen, 
in  his  fhort  Treatife  of  the  Satisfaction  ofChrifi. 

Upon  this  Account,  though  God  the  Father  was 
never  truly  angry  with  his*beloved  Son,  yet  it  plea- 
fed  the  Father  to  bruife  him,  when  he  flood  in  the 
Room  of  guilty  Creatures.  The  Father  himfelf  put 
him  to  Grief,  and  made  bis  Soul  an  Offering  for  Sin, 
Ifa.  liii.  10.  Then  the  Son  of  God  began  to  be  fore 
amaz'd,  and  very  heavy  at  the  approaching  Deluge 
of  this  Sorrow,  Mark  xiv.  33.  The  Father  forfook 
him  for  a  Seafon,  withdrew  his  comfortable  Influ- 
ences, and  gave  him  fome  fuch  exquifite  Sight  and 
Senfe  of  that  Indignation  and  Wrath  that  was  due  to 
Sin,  as  fill'd  his  holy  Soul  with  Anguifh,  his  Soul 
was  exceeding  forrowful  even  unto  Death,  Matt.  xxvi. 
38.  while  his  Body  fwedt  Drops  of  Blood  in  the  Gar- 
den :  And  at  laft  he  poured  out  his  Soul  to  Death, 
undgave  his  Life  a  Ranfom  for  many :  he  reconciled  us 
to  God  by  the  Blood  of  his  Crofs,  Col.  i.  20. 

Though  we  allow  the  human  Nature  of  Chrifl  to 
be  the  higheft,  the  nobleft,  and  beft  of  Creatures, 
and  in  that  Senfe  might  be  worth  Ten  Thoufand  of 
us  j  yet  if  Sin  has  an  infinite  Evil  in  it,  then  no  meer 
Creature,  by  all  his  Sufferings,  could  make  corn- 
pleat  and  equal  Satisfaction  for  Sin  :    But  when  the 

Son 


234.  fbe  Atonement  Vol.  II. 

Son  of  God,  who  is  one  with  the  Father,  takes  Fieih 
and  Blood  upon  him,  and  becomes  God  manifeft  iq 
the  Flefh,  here  God  and  Man  are  united  in  one  com- 
plex Perfon,  and  hereby  wc  enjoy  an  all-fufficient 
i  Saviour,  a  Reconciler  beyond  ail  Exception,  a  Sa- 
^i  crifice  of  Atonement,  equal  to  the  Guilt  of  our 
Tranfgrefiions. 

And  fo  far  as  I  can  judge,  'tis  on  this  Account 
one  Apoftle  fays,  Afts  xx.  28.  God  redeemed  the 
Church  with  bis  own  Blood ;  and  another  afferrs,  Here- 
by perceive  we  the  Love  of  God,  thai  be  laid  down  his 
Life  for  us,   1  John  iii.  16. 

And  I  do  not  yet  fee  fufficient  Reafon  why  that 
Expreffion  of  St.  Paul,  Heb.  ix.  14.  may  not  be 
referrM  to  the  fame  Senfe.  How  much  mere  fhall  the 
Blood  of  Chrifl,  who  through  the  eternal  Spirit  offered 
bimfelf  without  fpot  to  God,  purge  your  Conscience,  &c. 
If  the  eternal  Spirit  fignify  th6  divine  Nature  or  God- 
head, which  dwelt  bodily  in  the  Man  Jefus,  then  the 
Dignity  of  his  compleat  Perfon  is  made  the  Founda- 

ftion  of  the  Value  of  his  Blood.    This  Dignity  of 
the  Godhead  which    was  perfonally  united  to  the 
Man  who  fuffer'd,  fpreada  an  infinite  Value  over  his 
Sufferings  and  Merit :    And  this  renders  them  equal 
to  that  infinite  Guilt  and  Demerit  of  Sin,    which 
would  have  extended  the  Punifhment  of  Man  to 
J  everlafting  Ages.    The  infinite  Dignity  of  the  Per- 
**  M/*  fon  differing,  anfwers  to  the  infinite  Dignity  of  the 
"^  3  '  Perfon  offended,  and  fo  takes  away  the  Neceffity  of 
l^t.fthz  ev^lafting  Duration  of  it. 
s  r  y ,      Thus  our  bleffed  Mediator,  the  Man  Jefus  Chrifl, 
in  whom  dwells  all  the  fulnefs  of  the  Godhead  bodily, 
*»4*  '"'■fulfilled  the  righteous  Demands  of  the  Law,    and 
r   — fuffered  the  Penalties  due  to  our  Sins.     He  magnified 
L^x.  his  Father's  Law  in  this  manner,  and  made  it  honour- 
_ ..    Able,  beyond  what  all  the  Sons,  of  Adam  could  do  by 
k  their  utmoft  Sufferings.    Thus  the  Juftice  of  God 
fhines  moft  glorioufly  in  the  Sufferings  of  his  Son 
-^   Jefus  Chrifl :    Thus   the  great  God  vindicated  his 


Serm.  XXXIV.       of  Christ.  235 

own  Character,  as  a  wife  and  righteous  Law-giver, 
before  the  Face  of  Men  and  Angels,  in  the  Anguifli 
and  Death  of  his  own  Son  :  He  gave  a  moft  awful 
and  formidable  Affurance,  that  he  was  not  a  God  to 
be  trifled  with,  and  that  the  Sin  of  his  Creatures 
mould  not  go  unpunifhed.  He  that  /pared  not  bit 
own  Softy  when  he  ftood  in  the  Room  of  Sinners,  will 
never  fpare  guilty  Rebels  that  perfift  in  their  Re- 
bellions. Thus  far  we  fee  how  Cbriji  became  a  Sa- 
crifice of  Atonement. 

frop.  IX.  God,  the"  great  Ruler  of  the  World, 
having  received  fuch. ample  Satisfaction  for  Sin,  by 
the  Sufferings  of  his  own  Son,  can  honourably  for- 
give his  Creature  Man,  who  was  the  Tranfgreffor. 
There  is  fo  glorious  a  Reparation  made  to  the  Ho- 
nour of  his  righteous  and  broken  Law,  that  he  can 
pardon  Sinners  without  Dilhonour  to  himfelf,  and 
his  Government.  He  can  glorify  his  Juftice  and 
his  Mercy  at  once,  in  a  moil  exuberant  and  illuftri- 
ous  manner,  fince  his  own  Son  has  become  a  Prieft 
of  Atonement,  and  offer'd  up  himfelf  as  a  Sacrifice, 
to  make  Propitiation  for  Sin :  He  can  declare  bis  Righ 
t  yfne/Sy  though  he  pajfes  by  a  thoufand  Offences  that 
are  paft,  and  can  fhew  himfelf  juft  to  his  own  Law 
and  Government,  at  the  fame  time  that  he  forgives 
Millions  of  Sins  ;  and  is  a  Jujiifier  of  him  who  believetlj 
in  Jefus,  Rom.  iii.  25,  26. 

Prop.  X.  I  might  add  in  the  laft  Place,  fince  my 
Text  intknates  it,  that  as  the  great  God  in  his  eter- 
nal Counfels,  appointed  his  Son  Jefus  Chrifi  to  under* 
take  this  difficult  and  glorious  Work,  for  the  Sal- 
vation of  finful  Men,  fo  in  the  Days  of  the  Gofpei. 
he  has,  in  the  moft  plain  and  explicite  manner,  of- 
fer'd  this  Reconciliation  to  Sinners  who  return  to 
God  by  the  Mediation  of  Jefus  Chrift  :  He  has  pro- 
pofed  Peace  to  thofe  who  are  fincerely  defirousto  be 
reconciled  to  God,  and  to  have,  all  Enmity  done  a* 

way 


236  The  Atonement  Vol.  II. 

way  on  both  fides  ;  to  thofe  who  trull  in  the  Virtue 
of  the  Blood  of  Chrift,  as  the  Foundation  of  this  di- 
vine Peace  between  God  and  tnim,  or  in  the  Lan- 
guage of  my  Text,  to  thofe  who  nave  Faith  in  bis 
Blood. 

But  let  it  be  remembred,  that  this  Dejtre  to  he 
reconciled,  muff,  proceed  from  a  painful  Sei  of  Sin, 
that  makes  a  Separation  between  God  and  the  Sou  J  : 
This  implies  fincere  Repentance  in  tne  Nature  of 
it.  It  muft  be  fuch  a  Faith  in  Jefus  and  his  Sacrifice, 
as  works  powerfully  by  holy  Love,  and  produces  all 
the  good  Fruits  of  Religion  in  the  Heart:  and  Life. 
All  Faith  is  ufelefs  to  atiain  Peace  with  God,  unlefs 
it  carries  in  it  the  Springs  and  Seeds  of  Love  and 
Holinefs.  Though  we  are  juftified  by  Faith,  yet  it 
muft  not  be  a  meer  bold  Prefumption,  but  a  living 
Faith,  which  will  appear  in  its  Fruits. 

Thus  I  have  endeavour'd  to  perform  t\\tfirft  thing 
I  propofed,  and  that  was  to  fhew  in  what  manner 
I  conceive  of  the  Son  of  God  becoming  an  Atonement 
for  the  Sins  of  Men.  Far  be  it  from  me,  to  ima- 
gine that  every  one  muft  believe  thefe  things  juft 
after  the  fame  Order,  and  in  the  fame  Manner  in 
which  I  have  learnt  to  conceive  of  them  :  Several 
learned  and  pious  Men  have  explain'd  the  manner 
of  this  Atonement  in  another  Way  :  But  they  a- 
gree  in  the  Doctrine  of  a  proper  Satisfaction  for 
Sin.  Different  Perfons  behold  the  Reprefentation  of 
thefe  great  and  important  Things  of  Chriftianity  in 
different  Lights  :  And  though,  according  to  my 
Meafure  of  Knowledge  in  the  Scripture,  this  manner 
of  Conception  of  the  Atonement  of  Chrift  feems  moft 
agreeable  to  the  Word  of  God,  yet,  I  am  fully  per- 
fuaded,  God  has  never  made  Salvation  to  depend 
upon  a  nice  Exaclnefs  of  Sentiment  about  the  meer 
Order  of  ranging  thefe  divine  Difcoveries,  or  about 
theprecife  logical  Relations  of  the  Sufferings  of  Chrift, 
to  our  Sins,  or  to  our  Pardon.  Whofoever  fincerely 
confeffes  and  repents  of  Sin,    and  trufts  in  the  all- 

fufficicnt 


Serm.  XXXIV.        of  Christ.  237 

fuffkient  Atonement  and  Sacrifice  of  Cbrifl,  to  re- 
move the  Guilt  of  it,  has  abundant  Affurance  from 
Scripture,  that  the  Blood  of  Jefus  Chrijl  will  cleanfe 
him  from  all  Sin \  and  that  the  Son  of  God  has  been, 
and  will  be  his  High-Prieft,  to  reconcile  him  to  God 
the  Father. 

The  Recollection. 

It  becomes  me  now  to  reflect  on  what  I  have 
heard  this  Day.  The  Atonement  of  Chrijl  is  one 
of  the  chief  Glories,  and  moft  furprizing  Wonders 
of  my  Religion  :  'Tis  the  Ground  of  my  Hope,  'tis 
the  very  Life  of  my  Soul. 

Here  I  have  been  learning  the  feveral  Tranfacti- 
onsof  the  great  God,  the  Creator  and  Ruler  of  the 
World,  with  all  the  Children  of  Men  from  the  be- 
ginning of  their  Creation.  The  Light  of  Nature 
informs  me  in  an  imperfect  manner,  and  the  Scrip- 
ture with  much  brighter  Evidence  affures  me,  that 
I  was  made  under  a  Law,  and  not  born  to  live  at  ran- 
dom, according  to  the  wild  Dictates  of  Appetite  and 
Paflion.  I  am  inform'd  alfo,  my  Creator  has  guarded 
the  Honour  of  his  Law  with  Indignation  and  Wrath\ 
with  Pain  of  the  Fiefh,  and  Angui/h  of  the  Mind, 
and  Death  it  felf,  as  the  Penalties  to  be  inflicted 
on  thofe  that  break  it.  A  Law  divinely  wife  and 
righteous,  and  a  Sanction  of  folemn  and  divine 
Terror  ! 

But  alas !  I  am  one  of  the  finful  guiky  Race  of 
Man.  My  very  Nature  is  corrupt,  my  Powers  of 
Action  are  unholy,  and  I  have  broken  the  Law  of 
my  God  in  a  thoufand  Inftanees.  My  Confcience 
condemns  me,  my  Mouth  is  flopped,  I  am  guilty  be- 
fore God,  I  lie  under  the  Sentence  of  his  condemn- 
ing Law  by  Nature,  and  am  by  Nature  a  Child  of 
Difobedience,  and  a  Child  of  Wrath.  'Tis  a  glorious 
Inftance  of  divine  Mercy  and  Forbearance,  that  he 
has  not  executed  the  Severities  of  kis  Law  upon  me 

long 


« 


£38  The  Atonement  Vol.  It 

long  ago :  *Tis  rich  Mercy  and  adorable  Patience 
fhac  my  Flefti  and  Spitic  have  not  been  filPd  with  all 
thefe  Terrors,  that  I  am  not  made  as  wretched  as  I 
have  been  rebellious. 

Nor  can  I  expect,  that  the  great  and  terribls 
God,  whofent  his  Indignation  upon  Angels  when  they 
fmnedy    turned    them  out  of  Heaven,    and  chained 

#tbetn  in  Darknefs^  mould  forgive  all  my  infinite  Of- 
fences, without  fome  Reparation  made  for  the- 
Honour  of  his  broken  Law.  He  is  a  great  God 
indeed  j  his  Majefty  is  tremendous,  and  every 
thing  that  belongs  to  him  muft  have  its  Due  of 
Honour. 

If  I  labour  with  all  my  Powers  to  make  him  fome 
Recompence  for  my  paft  Iniquities  by  new  Obe- 
dience.. I  find  'tis  impofiible.  The  beft  of  my  Righ- 
teoufneffes  are  all  defective  :  My  holieft  Services 
want  fome  Forgivenefs  as  well  as  my  wilful  Sins. 
Nor  can  I  fuffer  the  Punifhment  due  fo  my  Iniqui- 
ties, without  being  for  ever  miferable.  All  the 
Doors  of  Hope  are  ihut  againft  me,  nor  by  the  ut- 
mofl  Effort  and  Labour  of  my  own  Powers,  can  I 
find  a  Way  to  efcape  :  If  I  am  left  to  my  felf  in 
this  State,  I  muft  defpair  and  perifh. 

But  blefTed,  for  ever  bleffed  be  the  Mercy  of 
my  God,  that  he  has  fent  his  own  Son  to  take 
Flefli  and  Blood  upon  him.  He  has  fent  him  in  the 
Likenejs  of  finful  Fle/h  to  become  a  Sacrifice  for  Sin,  to 
fuftain  the  Sorrows  which  I  could  never  fuftain, 
and  to  provide  a  Laver  of  his  own  Blood  to  cleanfe 
us  from  all  Sins.  Lord,  I  humbly  approach  this 
facred  Laver,  to  warn  away  the  Defilements  of 
my  Soul. 

Chrift  is  become  a  Sacrifice  to  divine  Juftice,  in 
the  Room  and  Stead  of  Men.  And  he  is  alfo  our 
great  High  Prieji:  For  he  offer*  d  himfelf  up  to  the 
Strokes  of  Juftice,  and  the  penal  Demands  of  the 
Law  of  God,  and  thereby  he  hath  fhewn  himfelf  to 
be  a  Pricft  of  Reconciliation.    How  adorable  is  this 

Con'- 


Serm.  XXXIV,        o/Christ.  239 

Contrivance  !  How  amazing  is  this  Love !  How 
fhould  Sinners  be  furprized  with  a  Senfe  of  this  a- 
bounding  Grace  f  Here  I  behoKJ  tfye  Son  of  God 
/looping  down  from  the  Height  of  his  Glory,  to  be- 
come a  mortal  Man,  furrounded  with  Flefh  and  Sor- 
rows :  I  behold  the  flrft  Favourite  of  Heaven,  the 
firft  beloved  Son  leaving  the  Bofom  of  his  Father, 
and  the  Fulnefs  of  celefbal  Joys,  that  he  might  unite 
himfelf  to  our  feeble  Nature,  and  tafte  the  Anguifh 
and  the  Smart  that  our  Rebellions  had  deferved.  I 
behold  him  forfaken  of  his  Father,  and  lying  un- 
der the  Weight  and  Terror  of  fome  unknown  Dis- 
coveries and  Impreflions  of  that  divine  Indignation 
and  Wrath  that  was  due  to  Sinners ;  unknown  Im- 
preflions indeed,  that  ftruck  the  Son  of  God  with 
Amazement ,  and  made  his  Soul  exceeding  forrowful  even 
to  Death. 

And  was  all  this  for  my  Sins,  O  my  Savi- 
our ?  Didft  thou  fuftain  thefe  heavy  Sufferings 
from  the  Hand  of  God,  that  fuch  a  Rebel  as 
I  might  be  reconciled  ?  Yes,  all  this  for  my  Sins, 
if  I  am  found  a  fmcere  Believer  on  the  Son  ot 
God. 

Enquire  now,  O  my  Soul,  Doft  thou  believe  in 
Chrift  ?  Haft  thou  feen  thy  heavy  Guilt,  and  thy 
Danger  of  eternal  Death  ?  Haft  chou  been  weary 
and  heavy  laden  with  a  Senfe  of  thy  paft  Iniqui- 
ties ?  Haft  thou  been  pained  at  Heart  under  the 
prefent  Power  of  indwelling  Sin  ?  And  haft  thou 
fled  for  Refuge  to  the  Hope  fet  before  thee  in  the 
Gofpel  ?  Haft  thou  joyfully  received  Jefus  the  Sa- 
viour by  Faith  in  bis  Blood?  by  a  living  and  active 
Faith?  Haft  thou  committed  thy  felf  to  him,  ro 
be  delivered  from  the  Reign  of  Sin,  as  well  as 
from  the  Condemnation  of  it  ?  Then  may'ft  thou 
join  with  the  bleffed  Apoftle,  and  fpeak  in  the 
Language  of  Faith,  He  loved  me.,  and  gavt  himfelf 
for  me* 


Let 


f 


c- 


£40  Ihe  Atonement  Vol*  ij, 

Let  me  meditate  again  the  Sorrows  and  Agonies 
of  my  dear,  my  adored  Redeemer.  Infinite  Ago- 
nies and  Sorrows,  beyond  all  the  Powers  of  Lan- 
guage. Is  my  Heart  made  of  Stone,  that  it  can 
hear  fuch  an  Hiftory  and  not  melt  within  me  ? 
Have  I  no  tender  Part  within  me,  to  bleed  at  the 
Rehearfal  of  fuch  Anguifh,  and  fuch  Love  ?  Blef- 
fed  Jefus,  fmke  the  Rock  of  my  Heart,  and  let 
it  pour  out  new  Streams  of  Repentance  and  affe- 
&iohate  Gratitude.  I  was  dead,  and  the  Son  of 
God  gave  himfelf  up  to  Death,  in  order  to  raife 
me  to  Life  again.  I  was  a  Traitor  and  an  Enemy, 
and  he  hath  fuftained  the  Arrows  of  the  Almighty 
to  reconcile  me  to  his  Father,  arid  turn  away  his 
infinite  Indignation.  My  great  High  Prieft  has 
offered  up  himfelf  a  bloody  Sacrifice  for  me,  that 
my  Guilt  might  be  forgiven,  and  cancelled  for 
ever.  . 

Think,  O  my  Soul,  ftudy,  contrive*  fpeak, 
what  wilt  thou  render  to  the  Lord  for  fuch  afto- 
nifhing  Condefcenfion,  and  fuch  unexampled  Grace.' 
How  wilt  thou  fhew  thy  ineftimabie  Value  of  his 
Atonement  ?  What  does  he  require  of  thee,  but 
to  keep  thofe  Garments  clean,  which  he  has  warn- 
ed in  fo  rich  a  Fountain  as  his  own  Blood  ?  And 
{hall  I  ever  wilfully  indulge  the  Practice  of  Sin 
again,  and  return  to  my  old  Defilements  ?  Shall 
I  ever  confent  to  b^eak  the  Law  of  my  God  ?  Have 
I  notfeenthe  dreadful  Nature  and  difmal  Effects 
of  it,  in  the  Agonies  and  Dearh  of  my  clcirrft 
Lord  ?  What  mall  I  do  tr.at  I  may  never  fin 
more  ?  Lord,  I  cannot  preferve  my  felf  from  the 
fatal  Infection,  while  I  dwell  in  a  World  where 
Sin  reigns  all  around  me,  in  a  IVorld  that  liei  in 
Wickednefs  ;  and  while  I  am  fo  nearly  allied  to 
Flefh  and  Blood,  where  Folly,  Vice,  and.Sin  run 
through  every  Vein  to  my  Heart.  J  ejus  r  I  com- 
mit my  felf  afreib  to  thy  Care,  thou  wilt  fave  the 
Soul  that  thou  halt  purchafed  at  ^  dear  a  Rate  $ 

thoi* 


Scrm.  XXXIV.      o/Christ.'  241 

thou  wilt  accept  and  fave  a  returning  Penitent. 
Here  I  devote  my  Life,  my  Self,  my  Flefh  and 
Spirit,  and  all  my  Powers  to  thy  Obedience,  and 
the  Purpofes  of  thy  Glory  for  ever  and  ever  :  My 
Soul  looks  up  to  thee  with  an  Eye  of  humble  Con- 
fidence, and  my  Faith  and  Hope  reft  on  thy  ever- 
lafting  Love.     Amen. 


Vol.  II.  R  S  E  R: 


242  .  The  Atonement  Vol.  II. 

SERMON   XXXV. 

The  Atonement  of  Chrift, 


Rom.  iii.  25. 

Whom  God  hath  fet  forth  to  be  a   Propitia- 
tion. 

HAVING  explained  the  Manner  in  which 
Chrijl  is  a  Propitiation  for  Sin  *,  I  come  in 
the  fecond  Place  to  propofe  force  Reafons  to 
evince  the  Truth  of  this  Doctrine,  viz.  That  God 
ath  ordained  his  Son  J e fits  to  be  our  Propitiation  or 
Sacrifice  of  Atonement.  And  here  I  fhall  proceed 
by  Degrees,  from  fome  apparent  Probabilities,  to 
more  evident  and  convincing  Proofs. 

I;    The  firft  Reafon  I  fhall  give  for  it  is  this,  that 

an  Atonement  for  Sin,   and  an  effectual  Method  to  anfwer 
Demands  of  an  offended  God,  is  the  firft  great  Blef- 
ftng  which  guilty  Mankind  flood  in  need  of;  but  the  Pow- 
ers of  Nature  could  never  procure  it,  nor  could  the  Light 
of  Reajon  ever  /hew  them  how  to  obtain  it :    Now  ytis  the 
Defign  of  the  G  of  pel  of  Chrijl  to  fupply  the  Wants  and  De- 
letes of  guilty  Nature,  that  is  boch  impotent  and 
blind  ;    'c-is  to  introduce  an  effectual  Reconciliation 
een  God  and  Sinners  ;    'tis  to  point  out  ah  A- 
menttothem,  anfwerable  to  their  Guilt,    which 
icy  wanted,  and  to  difcover  a  folid  Foundation  for 
Peace.     This  is  done  in  the  Death  of  Chrijl. 

A 


Serm.  XXXV.        o/Christ.  243 

A  few  eafy  Reflections  of  natural  Conference, 
will  acquaint  all  the  thinking  Part  of  Men  that  they 
are  Sinners,  that  they  have  offended  the  great  and 
glorious  God  who  made  them  :  And  thofe  that  have 
read  the  Hiftories  of  Mankind,  and  have  furveyed 
diftant  Nations  and  pad  Ages,  have  found  this  to  be 
almoft  the  univerfal  Enquiry  of  Men,  What  (h 'all  we 
do  to  pacify  the  Anger  of  that  God,  againft  whom  we 
have  finned?  The  Heathen  World  had  an  awful  No- 
tion of  the  Vegeance  of  Heaven.  Hence  arofe  end- 
Jefs  Forms  of  Superftition  :  How  many  long  and 
coftly  Ceremonies,  what  painful  and  bloody  Riiesof 
Worfhip  have  been  invented  and  pra&ifed  by  Men, 
to  make  fome  Compenfacion  for  their  Crimes  ?  All 
the  Craft  and  Contrivance  of  their  Priefts,  could 
never  have  prevaiTd  with  the  Bulk  of  Mankind,  to 
take  fuch  Yokes  of  Bondage  upon  them,  if  there 
had  not  been  fomething  in  natural  Confcience,  which 
wanted  an  Atonement  and  Peace  to  be  made  with 
Heaven,  from  a  Senfe  of  their  own  Guilt. 

The  Prophet  Micah  introduces  this  general  Lan- 
guage of  an  awakened  Confcience,  Wherewith  Jh all 
1  come  before  the  Lord,  or  bow  my  felf  before  the  moft 
high  God  ?  Shall  I  come  before  him  with  Burnt- of- 
ferings ?  Will  the  Lord  be  pleafed  with  thoufands  of 
Rams,  or  with  ten  thoufands  of  Rivers  of  Oil  ?  Shall  1 
give  my  Firft-born  for  my  Tranfgreffion  ?  'The  Fruit  of 
my  Body  for  the  Sin  of  my  Soul  ?  Micah  vi.  6.  Alas  ! 
All  thefe  are  vain  and  fruitlefs  Propofals  :  But  the 
Gofpel  makes  the  enquiring  Confcience  eafy,  when 
it  propofes  the  Blood  of  the  Son  of  God,  appointed 
by  the  Father  as  a  farisfaclory  Offering  for  the  Sins 
of  Men  :  This  is  what  the  guilty  World  wanted, 
but  could  never  find  out.  This  the  Gofpel  hath  re- 
vealed and  fet  in  an  open  Light. 

And  indeed,  if  the  great  God  who  is  offended, 
did  ever  fend  down  a  Peace-maker  to  reconcile  Hea- 
ven and  Earth,  it  is  very  reafonable  to  fuppofe  that 
he  ihould  anfwer  the  univerfal  Cry  of  Nature  di- 

R  2  ftreffed 


244  ^je  -Atonement  Tot.  II. 

ftreffed  with  Guilt ;  and  that  he  mould  furnifh  finful 
Creatures  with  fuch  an  Atonement  for  Sin,  and  fuch 
a  folid  Foundation  for  their  Acceptance  with  him- 
felf, as  might  fully  fatisfy  their  Reafon  and  their  a- 
wakened  Confciences.  And  this  is  no  where  to  be 
found  in  fo  evident  and  fo  compleat  a  manner,  as  in 
the  Death  of  Cbrift. 

II.  The  very  fir  ft  Difcoveries  of  Grace,  which  were 
made  to  Man  after  his  Fall,  imply*  a  in  them  Jome  thing  of  an 
.Atonement  for  Sin,  and  pointed  to  the  Propitiation  which 
Cbrift  has  now  made.  Gen.  iii.  15,  &c.  The  firft  Ap- 
pearance of  Grace  was  the  Promife  given,  that  the 
Seed  of  the  Woman  Jhouldbruife  the  Head  of  the  Serpent, 
that  is,  he  mould  aboliih  the  Guilt*  Mifchief,  and 
Mifery  that  Sin  and  the  Tempter  had  introduced  ; 
But  in  order  to  do  this,  the  JVoman*s  Seed  muft 
have  his  Heel  bruifed,  muft  fuftain  fome  perfonal 
Sufferings. 

Immediately  after  this,  Sacrifices  of  Beafls  were 
inftituted  *  as  a  Type  and  Prefiguration  of  fome 
future  glorious  Sacrifice  and  Atonement  that  mould 
be  made  to  God  for  the  Sins  of  Men. 

Now  'tis  the  very  Notion  of  an  expiatory  Sacrifice, 
as  I  have  fhewn  before,  that  fome  Creature  is  pro- 
vided to  ftand  in  the  Room  of  the  original  Tranf- 

*  Though  we  have  no  exprefs  Revelation  in  Scripture,  that 
Sacrifices  were  now  inftituted,  yet  there  is  abundant  Reafon  to 
believe  it:  For,  (i.)  Abel  -peered  bloody  Sacrifices.  Now  wc 
can  hardly  fuppofe  that  Adam  or  Abel  would  ever  invent  fuch  a 
ftrange  Ceremony  to  pleafe  God  with  it  :  Nor  could  Reafon  ever 
dictate  to  them,  that  God,  their  Creator,  would  be  pleafed  with 
fuch  a  bloody  Practice,  as  cutting  his  living  Creatures  to  Pieces, 
and  then  burning  them  with  Fire.  Nor  would  God  who  is  fo 
jealous  of  his  Prerogative  in  matters  of  Worfhip,  ever  have  (hewn 
his  Acceptance  of  thefe  Rites,  if  he  himfelf  had  not  appointed 
them,  (z.)  Though.*  we  don't  read  that  Adam  offer'd  Sacrifice, 
yet  'tis  plain  he  was  not  permitted  to  eat  Fleih  ;  and  therefore 
th  more  probable,  that  when  he  killed  Beads,  it  w*s  for  Sa- 
crifices ;  And  God  taught  him  to  make  Cloathing  for  himfelf  out 
of  cheir  .Skins.     This  was  immediately  afser  the  Fall. 

greflbr, 


Serm.  XXXV.         of  Christ-  245 

greflbr,  and  to  bear  his  Guilt  and  fuffer  Punifhmenc 
in  his  Stead,  that  thereby  the  TranfgrefTor  having 
his  Guilt  taken  away,  may  be  deliver'd  and  fav'd. 
And  when  Adam  was  ordered  to  put  a  Beaft  to  death 
which  bad  not  finned  in  order  to  worfhip  or  honour 
God  by  it,  and  when  he  found  that  he  himfelf  who 
had  finned,  was  not  put  to  death,  'twas  not  hard  for 
him  to  underftand  that  the  Beaft  was  put  to  death 
in  his  Room  and  Stead  :  And  'tis  not  unlikely  that 
God  told  him  fo. 

Let  us  confider  further,  that  'tis  exceeding  pro- 
bable, when  the  Lord  God  made  Coats  of  Skins  for 
Adam  and  his  Wife,  thefe  were  the  Skins  of  the  Beads 
that  had  been  put  to  death  in  Sacrifice  :  And  thus 
God  made  it  appear  to  them,  that  their  Nakednefs 
was  cover'd,  and  the  Shame  of  their  Guilt  removed, 
by  a  Blefling  deriv'd  from  the  Beads  that  were  (lain. 
The  Skins  of  the  Sacrifices  being  put  upon  their 
Bodies,  might  abate  fomething  of  their  former  Fear, 
and  encourage  them  to  appear  before  God,  who 
were  terrified  a  little  before,  at  the  Thoughts  of 
their  Guilt  and  Nakednefs.  Their  deferved  Death 
was  transferr'd  to  the  facrificed  Animal  ;  and  the 
Skin  of  the  Animal  facrificed,  was  transferr'd  to 
them  as  a  Covering  for  their  Guilt  and  Shame. 
Thefe  are  no  obfcure  Intimations  of  Benefit  and  Safe- 
ty to  be  deriv'd  to  Sinners,  from  fome  Atonement 
to  be  made  for  Sin. 

If  we  will  hearken  to  St.  Paul,  he  explains  the 
firlt  Promife,  when  he  fays,  that  Chrift  took  Flrjh 
and  Blood  upon  him,  that  he  might  by  his  own  Death, 
dejlroy  the  Devil,  who  had  the  Power  of  Death,  or  had 
introduc'd  it  into  the  World.  Here-  che  Saviour's 
Heel  was  bruifed,  and  the  Head  of  the  Serpent  broken  ; 
nor  can  it  be  well  fuppofed,  how  the  Death  cf  Chrift 
mould deftroy  the  Works  oi  tfie  peyil,  bo:  by  ma- 
king an  Atonement  for  the  Sins  or  Men  ;  f'>r  v\  hich 
Sins  divine  Juftice  had  put  them  under  his  Powei  or 
Tyranny. 

R  3  1 


246  The  Atonement  Vol.11. 

I  will  not  prefume  to  fay,  that  Adam  himfelf  could 
read  lo  much  Gofpel  as  this  in  thokfirft  Words  of  Pro- 
mife  ;  or  that  he  knew  in  fo  explicit  and  diftinct  a 
Manner,  theDefigns  and  Ends  of  a  Sacrifice,  when  God 
taught  him  the  Practice  :  Yet  'tis  very  probable,  that 
the  great  Godcondefcended  to  give  a  much  farther  Ex- 
plication both  of  the  firft  Words  of  Comfort  concern- 
ing the  Seed  of  the  Woman,  and  of  his  own  Appoint- 
ment ot  Sacrifices,  and  of  the  Reafon  of  them,  than 
Mofes  has  written,  or  than  we  who  live  at  this  Di- 
flance  of  Time  can  ever  certainly  know. 

III.  Suppofe  what  I  have  yet  offer'd,  be  too  ob- 
fcure  a  Foundation  for  this  Doctrine,  yet  let  us  con- 
fider  that  the  following  Train  of  Ceremonies,  which  were 
appointed  by  God  in  the  Jewifh  Church,  f  when  he  fepa- 
rated  a  peculiar  People  to  himfelf)  are  plain  Significa- 
tions offuch  an  Atonement  for  Sin  as  our  Lord  Jefus  has 
made,  and  they  confirm  the  Meaning  of  the  firft  In- 
stitution of  Sacrifices. 

I  will  grant  indeed,  that  many  of  the  Ceremonies 
of  the  Jewifh  Church,  had  alfo  fome  other  Intend- 
ments, viz.  Todiftinguifh  the  Nation  of  Ifrael  from 
the  Gentile  World,  and  to  keep  them  in  Subjection 
to  God,  who  was  their  political  Head  or  King,  as  well 
as  their  God,  to  preferve  them  as  a  Nation  in  his  Fa- 
vour, and  refiore  them  when  they  had  offended  him 
as  their  Governor  and  King:  But  a  few  Confedera- 
tions will  give  us  fufficient  Evidence,  that  thefe  are 
but  mere  fubordinate  Defigns  of  God  in  the  Jewifh 
Law,  and  efpecially  in  hislnftitution  of  the  Ceremo- 
nies of  Atonement  and  Priefthood. 

ift  Cg'/i/i deration.  The  Jewifh  Ceremonies  are  of- 
ten reprefented  as  Types  or  Figures  of  Gofpel-blef- 
fings  by  the  Apoftle  Paul,  iCor.'m.  Gal.vi.  Col.  ii. 
Beb.  vii,  viii,  ix,  x.  The  Levitical  ceremonial  Rites 
were  but  the  Letter,  of  which  the  Gofpel  of  Chrift  is 
the  Spirit  or  Meaning  :  Thofe  were  but  as  a  Vail  to 
cover  the  good  Things  of  the  Gofpel  ;  they  were 

buc 


Serm.  XXXV.        of  Christ.  247 

but  weak  and  focr  Rudiments  or  Elements  of  Learning, 
to  lead  us  into  the  Knowledge  of  Gofpel-Bleflmgs. 
The  Law  was  our  School/nailer  to  bring  us  to  Chrifi. 
They  were  but  a  Shadow  of  Things  to  come,  whofe  Sub- 
itance  or  Body  is  Chrijl  :  They  ferved  but  to  the  Exam- 
ple and  Shadow  of  heavenly  Things,,  i.  e.  The  Things  of 
the  Gofpel :  They  were  a  Figure  for  the  Time  frefenl ;  a 
Shadow  of  thofe  good  Things  to  come,  which  the  Holy 
Ghojl  fignified  by  them.  The  great  End  of  thefe  Jew- 
ijh  ceremonial  Appointments,  in  the  Senfe  of  this  in- 
fpired  Writer,  was,  that  they  fhould  ftand  but  as 
Types  and  Figures  of  Things  under  the  Gofpel  ;  as 
Emblems  of  the  various  Offices  of  the  Mefijah  that 
was  to  come,  and  eminently  of  his  Priefthood  and 
Propitiation.  Now  the  Sub.ftance  is  fuperior  to  the 
Shadow. 

2d  Confederation.  This  is  more  evident  ftill,  if  we' 
confider  that  many  of  the  Defilements  which  were  to. 
be  remov'd  by  thefe  Sacrifices  and  Purification?, 
were  of  an  external  and  corporeal  Nature,  which, 
conlider'd  in  themfelves,  were  generally  innocent  as 
to  moral  Guilt,  and  did  not  want  fuch  fort  of  bloody 
Purgations*.  Thence  we  may  reafonably  infer, 
that  thefe  external  Defilements  of  the  Body,  did  typify 
and  reprefent  the  moral  and  ftnful  Pollutions  of  the  Soul; 

*  It  may  be  worhy  our  Notice  here,  that  Blood  is  no  very  pro- 
per Liquid  for  Purification  of  any  Defilements,  unlcfs  it  be,  as  ic 
reprefents  Death  to  be  an  Atonement  for  the  Guile  oi  Sin,  which  is 
a  moral  Defilement  of  the  Soul.  An  J  vet,  Heb.  ix  21.  Aln/ofl  all 
Things  under  the  Law  are  purged  by  Blood  :  One  would  think  Water 
fhould  be  a  much  better  Cleanfer  ?  But  we  find  this  purging  or 
cleanjing  fignifies  Atonement  for  S\n,  when  the  very  next  Words 
live  us  the  Rcafon  why  Blood  is  appointed,  viz.  becaufe  Pardon, 
or  RcmiiTion  is  the  Thing  fought  ;  for  without  fiedding  of  hkod  is 
710  Remijfton. 

'Tis  plain  therefore,  that  to  a  guilty  and  defied  Soul  or  Confci- 
ence,  every  thing  is  defiled,  as  Tit.  i.  J  5.  But  when  both  the  People 
and  their  facred  Utenlils  were  fprinklcd  with  Biood,  it  denr-  5, 
that  all  things  arc  fanclify'd  and  pure,  to  thofe  whofe  Seuls  par- 
take of  the  Atonement  of  Chrift,  and  whole  lins  are  rtrnitt:i 
through  his  bloody  Death, 

R  4  *n£ 


248  The  Atonement  Vol.  II. 

and  confequently,  that  the  external  and  corporeal 
Forms  of  Atonement  and  Purgation  were  chiefly  defign- 
ed  as  Types  and  Figures  of  the  Blood  of  Chriftj  which 
was  a  real  Propitiation  for  the  Sins  of  the  Soul. 

o,d  Confideration.  The  mod  exact  and  happy  Re- 
femblance  and  Conformity,  between  the  Method  of 
Atonement  by  the  Priefthood  and  Sacrifice  of  Chrift, 
and  the  appointed  Rites  of  Levitical  Priefthood  and 
Atonement,  very  naturally  leads  us  to  fuppofe,  that 
one  was  defign'd  to  figure  out  and  foretel  the  other  \ 
efpecially  fince  the  Scripture  gives  us  fuch  frequent 
Hints  of  it.  The  great  God,  to  whom  all  his  own 
Works  are  known  from  the  Beginning  of  the  World, 
had  the  Sacrifice  and  Priefthood  of  his  Son  Jefus  ever 
in  his  Rye,  when  he  ordain'd  the  Jewiftj  Forms  of 
Atonement.  He  kept  m  view  the  Blood  ofChriJi, 
which  was  to  be  fried  for  our  Sins,  when  he  appoint- 
ed the  Shedding  of  the  Blood  of  Bulls  and  Goats.  He 
kept  in  view  Jefus  the  High  Prieft,  who  was  hereafter 
to  enter  into  Heaven  in  the  Vertue  of  his  own  Blood, 
when  he  appointed  Aaron  to  go  into  the  holy  Place  > 
(the  Figure  of  the  True)  with  the  Blood  of  the  yearly 
Expiation.  He  kept  in  view  the  Merit  of  thrift's 
"Deaths  which  was  to  be  apply'd  to  our  Souls  and 
C  onfciences  by  Faith,  when  he  appointed  the  People 
to  be  fprinkled  with  the  Blood  of  the  Sacrifices :  And 
therefore  the  Blood  of  Chrifl  is  called  the  Blood  of 
Sprinkling,  Heb.  xii.  And  when  he  ordain'd  the 
Morning  and  Evening  Lamb  for  a  continual  Burnt- 
Offering  >  he  pointed  ftho'  afar  off)  to  the  MeJ/iah, 
the  Lamb  of  God,  that  mult  take  away  the  Sins  of 
Men. 

Thcfe  Refemblances  might  be  fhewn  in  a  Multi- 
tude of  other  Jnftances  •,  but  I  cannot  omit  this  one, 
viz.  As  the  killing  of  the  Beaft  wasdefigned  to  hold 
forth  the  violent  and  bloody  Death  of  Chrift,  the  great 
Sacrifice  -,  fo  the  Burning  of  the  Fiefh  and  Entrails  on 
the  Altar  by  that  divine  Fire,  which  was  always  kept 
alive  there,  and  which  was  kindled  at  firft  from  Hea- 
ven 


Serm.  XXXV.       c/Christ.  249 

ven,  feems  plainly  intended  to  foretel  thofe  facred  di- 
vine Impreffions  of  the  Indignation  of  God  due  to  Sin- 
ners, which  were  to  be  made  upon  the  holy  Soul  of 
Cbrifl  himfelf,  when  it  pleafed  the  Father  to  brutfe  bimr 
and  put  hint  to  grief ":  For  the  Indignation  of  God  is  of- 
ten reprefented  by  Fire, 

We  muft  not  imagine  therefore,  that  thefe  Leviti- 
eal  Ordinances  were  firfl  in  the  Defign  of  God,  as  pro- 
per Statutes  for  the  Jewi[h  Nation,  and  then  that  the 
Son  of  God  came  into  the  World,  and  paft  thro'  fuch 
fpecial  Scenes  of  Life,  Death,  and  Refurrection, 
merely  in  order  to  copy  out  thefe  Jewijb  Ordinan- 
ces :  But  we  muft  conceive  the  Son  of  God,  firfl  de- 
fign'd  as  our  great  Atonement  and  High  Prieft  on 
Earth,  and  in  Heaven  :  And  in  the  View  and  Fore- 
fight  hereof,  all  tbofe  Levitical  Ordinances  were  gi- 
ven to  the  Jews  as  Figures  and  Emblems,  to  give 
early  Notice  before  hand,  of  the  Bleffings  of  the 
great  Mejffiab.  Surely  the  Atonement  of  the  MeJJiah, 
which  was  to  be  a  real  Relief  for  the  Guilt  of  all  Na- 
tions, was  of  much  more  Importance,  and  held  a 
higher  Rank  in  the  Ideas  and  Defigns  of  God,  than 
the  mere  Ceremonies  given  to  a  fingle  Nation. 

If  it  mould  be  objected  (till,  that  thofe  Jewijb 
Rites  have  been  plainly  prov'd  by  fome  learned  Men 
to  be  political  Services  done  to  God  as  their  King  and 
Governor,  for  he  dwelt  in  Jerufalem  as  their  King., 
and  kept  his  Court  among  them  in  the  Tabernacle 
and  the  Temple. 

I  anfwer,  (1.)  This  may  very  well  be  granted  as 
an  inferior  and  fubordinate  Defign  of  God  ;  For 
the  Confideration  of  God,  as  the  Civil  or  Political 
Ruler  of  the  Jewifh  Nation,  is  much  inferior  to  the 
Confideration  of  him  as  the  Creator,  and  the  Lord  of 
the  Souls  and  Confciences,  not  only  of  the  Nation  of 
Ifrael,  bur  of  all  Mankind,  who  were  to  derive  Be 
nefit  from  the  Sacrifice  of  Cbrifl.  The  fupreme  In- 
tent and  Meaning  of  any  Conftitution,  does  by  no 
means  deftroy  thole  which  are  fubordinate. 

I* 


250  *?he  Atonement  Vol.  II. 

It  may  be  allow'd  alfo,  (2.)  That  the  Sacrifices 
duly  ofFer'd,  did  make  a  real  and  proper  Atonement 
for  the  political  Guilt  of  the  Ifraelites  in  the  Sight  of 
God,  confider'd  as  their  peculiar  King,  and  continu- 
ed them  in  his  political  Favour,  or  reltor'd  them  to 
it,  after  fome  Breach  of  the  Jewi/h  Laws.  This 
feems  to  be  the'Senfe  of  the  Apoftle,  Heb.  ix.  13. 
The  Blood  of  Bulls  and  Goats  fantlifies  to  the  purifying  of 
the  Flefh,  as  well  as  of  many  ExprefTions  in  the  Books 
of  Mofes.  And  yet  thefe  fame  Sacrifices  might  make 
atypical  Atonement  for  their  moral  Guilt  in  the  Sight 
of  God,  confider'd  as  their  God,  i.  e.  as  the  Lord  of 
Gonfcience,  and  the  God  of  the  Souls  of  Men  :  And 
all  this  with  a  direct  Afpecl  upon  the  Sacrifice  of 
Chrift,  the  great  and  real  Atonement  that  was  to 
come:  And  indeed,  the  next  Words,  Heb.  ix.  14. 
intimate  fo  much,  How  much  more  [hall  the  Blood  of 
Chrift  purge  your  'Confciences  from  dead  Works  ?  i.  e. 
from  Works  of  Sin,  which  defer ve  Death  in  the 
Sight  or  Judgment  of  God,  confider'd  as  the  fupreme 
L-ord  of  Souls  and  Confciences. 
1  Thefe  Sacrifices  (I  fay)  could  make  but  a  typical 
j9 tenement  for  moral  Guilt  in  the  Sight  of  God,  confi- 
der'd as  their  God  -,  for  'tis  fufficiently  evident  to 
any  thinking  Mind,  that  it  was  not  poffible  for  the 
Blood  of  Bulls  and  Goats  to  take  away  Sin  as  committed 
againft  a  God,  Heb.  x.  4.  And  therefore  the  Jews 
themfelves,  when  they  had  offer 'd  their  chief  Sacri- 
fice of  yearly  Expiation,  had  not  fo  clear,  fo  full', 
and  fo  fatisfactory  a  Peace  in  their  Confciences,  as 
the  Gofpel  of  Chrift  bellows  on  Chriftians  :  The  Apo- 
itle  fays,  ver.  1,  2.  the  Comers  thereunto  were  not 
made  perfeel  \  for  if  they  had,  the  Worfhippers  once 
purged  would  have  no  more  Conscience  of  Sin,  or  Senfe  of 
Guilt.  Wherefore,  when  Chrift  came  into  the  World, 
he  Jaith,  Sacrifice  and  Offering  (that  is  of  Bulls  and 
Goats)  thou  wouldft  not,  for  they  were  not  fufficient, 
but  a  Body  haft  thou  prepared  me  ;  and  for  what  end 
this  was  done,  the  following  Verfes  tell  us,  that  Sin- 
ners 


Serm.  XXXV.         c/Christ,  251 

ners  might  be  purified  from  the  guilty  Defilements  of 
Sin,  through  the  Offering  of  the  Body  ofjefus  Chriji  ones 
for  all,  ver.  1  o. 

Thus  the  BlefTed  God,  who  defigned  in  due  Time 
to  make  his  own  Son  an  Atonement  for  Sinners,  did 
earJy  give  fome  emblematical  Notices  of  this  divine 
Atonement  to  thofe  few  who  were  taught  to  underftand 
them:  And  in  this  Manner  he  kept  alive  in  the 
World  the  Hope  of  fome  fuch  glorious  future  Trans- 
action, which  fhould  be  the  Ground-work  of  Peace 
between  God  and  Men,  by  the  appointed  Death  and 
Sacrifice  of  Beafts  throughout  all  Ages,  ever  fince 
he  made  the  firft  Promife,  and  gave  the  firft  Hope 
of  Grace  to  fallen  Man. 

And  indeed,  all  the  Souls  that  were  pardoned,  and 
all  the  Sins  that  were  remitted  under  the  feveral  an- 
cient Difpenfations  of  Adam,  Noah,  Abraham,  and 
Mofes,  muft  be  referr'd  to  the  Virtue  of  this  great 
Sacrifice  of  the  Son  of  God,  though  all  who  were 
pardoned  might  not  diftinctly  know  the  ground  of  it._ 
Him  hath  God  fet  forth  to  be  a  Propitiation  for  the  Re- 
miffion  of  Sins  that  are  paji  in  far  diftant  Ages,  as  well 
as  for  Sins  that  are  yet  to  come.  His  Sacrifice  has  a 
moft  extenfive  Efficacy,  it  reaches  through  all  Na- 
tions, and  all  Ages,  from  the  Beginning  of  the 
World  to  the  End  of  it.  'Twas  this  Sacrifice  of 
Chrift  that  gaye  Virtue  to  all  other  Inftitutions  and 
Rights  of  Atonement  that  were  appointed  by  God 
himfelf.  In  themfelvesthey  were  weak  and  infufficienr, 
but  they  were  made  powerful  thro*  the  Blood  of 
Chrift,  to  fpeak  Pardon  and  Peace  in  fome  Meafure, 
to  the  guilty  Confcience,  though  fince  Chrift  is 
come,  we  hear  the  joyful  Sound  of  Peace  and  Par- 
don much  more  diftinclly. 

IV.  Nor  was  this  Doctrine  manifefted  only  in  the 
ancient  Fonns  oflVorJhip  and  Sacrifice  which  God  had 
ordained,  but  fome  of  the  nobleft  of  the  following  Pro- 
phecies confirm  and  explain  the  firft  Promife,  and  mew 

that 


% $2  The  Atonement  Vol,  If, 

that  Cbriji  was  to  die  as  an  u ig  Sacrifice  for  the  Sins 
of  Men.  I'll  mention  only  fhe  Wordi.  of  thofe  two 
great  Men,  Ifaiah  and  Daniel.  3  y-  Daniel  we  are  told, 
tba 1 1  h  e  Meffiah  JhaU  be  cut  off.  b*  j  •  tf  /or  bimfejfl  and 
the  Drfign  of  this  is,  to  finijh  Tranfgreffion^  to  make 
an  End  of  Sin,  to  make  Reconciliation  /  Iniquity,  and 
to  bring  in  everla/iing  Righteoufnefs,  Dun.  ix.  24,  26. 
Ifaiah  fpeaks  the  fame  Thing  more  "argely,  in  his 
53d  Chapter,  Chrift  was  wounded  for  cur  TranfgreJ- 
Jions,  he  was  bruifedfor  our  Iniquities,  the  Cbafiifement 
of  our  Peace  was  upon  him,  and  by  bis  Stripes  we  are 
healed :  We  like  Sheep  have  gone  aflray,  and  the  Lord 
hath  laid  on  him  the  Iniquity  of  us  all.  It  pleafed  the 
Lord  to  bruife  him,  and  to  put  him  to  Grief,  and  to  make 
his  Soul  an  Offering  for  Sin.  By  the  Knowledge  of  him 
fhall  he  jujlify  many,  for  he  fhall  bear  their  Iniquities, 
How  exceeding  plain  and  ftrong  is  this  Language  to 
fupport  my  Doctrine,  and  how  exceeding  hard  to 
conftrue  it  to  any  other  Senfe  ! 

It  may  not  be  amifs  to  fubjoin  the  Witnefs  of  John 
the  Baptift,  who  was  more  than  a  Prophet,  and  the 
very  Fore-runner  of  the  Meffiah,  John  i.  29.  Behold 
the  Lamb  of  God  who  taketh  away  the  Sin  of  the  World. 
Now  a  Lamb  takes  away  Sin  in  no  other  way  than 
by  dying  as  a  Sacrifice. 

Thus  our  bleffed  Redeemer  who,  once  in  the  End 
of  the  World,  appear* d  to  put  away  Sin  by  the  Sacrifice  of 
himfelf,  as  a  great  High  Prieft,  was,  as  it  were, 
umer'd  into  his  Office  by  a  long  Train  of  Types  and 
Prophecies :  All  thefe  went  before  him,  that  when 
his  great  Sacrifice  was  offer'd,  it  might  not  feem  a 
ftrange  Thing,  but  might  be  more  eafily  received 
by  all  the  World,  who  ftood  in  fo  much  need  of  him, 
and  to  whom  the  Tradition  of  Sacrifices  had  been 
convey 'd  from  Noah  ;  and  efpecially  by  the  Jews, 
who  had  fo  much  Notice  of  him  before,  by  more  ex- 
prefs  Revelations  beyond  what  the  Heathens  could 
learn  by  their  broken  Traditions  of  Sacrifice. 

V.  Our 


Serm.  XXXV.         of  Christ.  253 

V.  Our  Saviour  bimfelf,  among  the  reft  of  bis  Mini- 
flrations  as  a  Prophet,  taught  us  the  Doclrine  of  Atone- 
ment for  Sin  by  his  Death,  and  that  in  thefe  three 
Ways. 

1.  He  did  fpeak  of  it  (though  but  fparingly)  irr 
plain  and  exprefs  Language  to  his  own  Difciples  in  private. 
Matt.  xx.  28.  The  Son  of  Man  came  not  to  be  miniflred 
unto,  but  to  minifter,  and  to  give  his  Life  a  Ranfom  for 
many :  And  this  he  fpoke  a  little  after  he  had  fore- 
told his  own  Sufferings,  his  Crucifixion,  his  Death, 
and  his  rifing  again  the  third  Day. 

2.  He  preached  this  Doctrine  publickly  to  the  Mul- 
titude in  Parables  and  Figures  of  Speech,  John  vi.  51. 
The  Bread  that  I  will  give  is  my  Flefh,  which  I  will  give 
for  the  Life  of  the  World.  Except  ye  eat  the  flefh  of  the 
Son  of  Man,  and  drink  his  Blood,  ye  bave  no  Life  in 
you:  Which  can  fignify  nothing  but  his  dying  as  as, 
Propitiation  for  Sin,  that  we  might  live  by  our  feed- 
ing upon  his  Sacrifice,  or  partaking  the  Benefit  of  it. 
John  xii.  24.  The  Hour  is  come  that  the  Son  of  Man  mufi 
be  glorified.  Except  a  Corn  of  Wheat  fall  into  the  Ground 
and  die,  it  abideth  alone  ;  but  if  it  die,  it  bringeth  forth 
much  Fruit,  ver.  32.  If  I  be  lifted  up  from  the  Earthy 
I  will  draw  all  Men  unto  me :  This  he  faid,  fignifying 
what  Death  he  fiould  die.  His  being  lifted  up  on  the 
Crofs  fhould  draw  many  Souls  to  him  as  their  Way 
to  the  Favour  of  God.  Once  he  fpoke  it  in  a  little 
plainer  Language,  in  publick,  John  x.  where  he  re- 
prefents  himfelf  as  the  good  Shepherd,  who  lays  down 
his  Life  for  his  Sheep. 

3.  He  taught  the  fame  Doclrine  both  in  Types  or 
Emblems,  and  in  plain  Language,  juft  before  he  died, 
at  the  Inflilution  of  the  holy  Supper.  Luke  xxii.  19.  He 
took  Bread  and  brake  it,  faying,  This  is  my  Body  which 
is  given  for  you.  And  o/the  Cup  he  faid,  Ibis  Cup  is 
the  New  Teji amen t  in  my  Blood  which  is  fbedfor  you  ;  or 
as  St.  Matthew  expreffes  it,  This  is  my  Blood  of  the 
New  Tejlament  which  is  fbedfor  many,  for  the  Rtmijfim 


254  *fke  Atonement  Vol.  II. 

of  Sins.     Thefe  Things  put  together,  make  it  evi- 
dent that  Chrift  himfelf  taught  this  Doctrine. 

Objeft.  But  it  will  be  faid,  How  can  we  fuppofe 
that  this  Doctrine  of  Atonement  by  the  Death  of 
Cbrifl,  fhould  be  fo  considerable  a  Part  of  the  Gof7 
pel,  if  our  bleiTed  Redeemer,  the  great  Prophet  or" 
his  Church,  fpoke  fo  feldom  of  it  in  publick,  and 
that  in  fo  obfcure  a  Manner  P 

Anfw.   i.  This  Doctrine  of  Atonement  for  Sin  by 
his  Death,  and  the  Acceptance  of  it  with  God  the 
Father,  could  not  be  fo  well  preached  in  publick 
'till  he  died,  and  rofe  again  *,  for  his  Death  was  the 
Foundation  of  this   Atonement;    his  Refurrection 
and  his  Afcenfion  to  Heaven  were  the  Proofs  of  its 
being  accepted  of  God.    Now  'twas  divinely  wife  and 
proper  for  our  Lord  not  to  preach  fuch  Doctrines 
too  freely  in  publick  to  the  Multitude,  'till   thefe 
Events  fhould  appear  in  the  World.     If  he  had  fpo- 
ken  all  thefe  Things  concerning  himfelf*,  it  would  have 
probably  amazed  and  confounded  the  common  Peo- 
ple, and  raifed  their  Rage  or  their  Ridicule ;  fo  igno- 
rant and  fo  full  of  Prejudice  as  they  were  in  that  Day. 
Anfw.  2.    If  Chrift   had    publickly    and     plainly 
preach'd  up  the  Atonement  of fiis  Death,  he  muft 
thereby  have    foretold  openly  that  he  muft  die  as 
a    Sacrifice ;    and   this   mighr    have    had    very    ill 
Effects  on  the  malicious  Jews,  either  (i.)  To  pro- 
voke them  to  kill  him  before  his  Hour  was  come, 
and  pretend  that  they  only  obey'd  his  own  Prophecy 
and  Commiffion  wnen  tney  put  him  to  D^atn  :  Or, 
(2.)  They  might  lay  hold  on  him,    and  keep  him 
Prifoner  without  killing  him,  to  endeavour  co  fal- 
fify  his  Prophecies  of  his  Death,  and  chub  attempt 
to  make  void  his  Doctrine  of  Atonement. 

'Tis  true,  God,  by  his  immediate  Influence  on  the 
Wills  of  Men,  could  have  prevented  ttvie  Effects : 
But  'tis  not  the  Manner  of  God's  Conduct  in  Provi- 
dence to  anfwer  and  accumplifh  his  own  Predictions 
by   fucli  immediate,   divine,    and  over-ruling  Re- 

ftraincs 


Serm.  XXXV.        of  Christ.  255 

ftraints  upon  the  Wills  of  Men,  if  it  may  be  done 
otherwife.  And  therefore  indeed,  the  Prophecies,  and 
efpecially  fuch  as  are  to  be  accomplifhed  in  the  fame 
Age  in  which  they  are  fpoken,  are  ufually  given 
forth  in  Metaphors  and  Parables,  that  Men  may  not 
fo  clearly  and  perfectly  underitand  them,  and  that 
God,  in  his  moral  Government  of  the  World,  may 
not  be  conflrained  to  go  out  of  his  common  and  or- 
dinary Methods,  in  order  to  bring  thefe  Prophecies 
to  pais. 

Anfw.  %\  'Tis  evident,  from  many  Expreffions  in 
the  Evangelifts,  that  it  was  not  the  Defign  of  Chrift, 
in  his  own  Life-time,  to  publilh  the  Grace  and  Glo- 
ry of  the  Gofpel,  in  fo  clear,  fo  diftindt,  and  fo  com- 
pleat  a  Manner,  as  he  defign'd  to  have  it  publifrVd 
by  his  Apoftles  after  he  was  gone  to  Heaven.  The 
Defign  of  his  own  publick  Miniftry  was  rather  to 
prepare  the  Way  for  thefetting  up  of  his  own  King- 
dom in  the  World,  than  tofet  it  up  in  the  full  Glory 
of  it  in  his  own  Perfon,  According  to  this  View  of 
Things,  his  Preaching  was  formed,  Repent  ye,  for  the 
Kingdom  of  Heaven  is  at  hand,  i.  e.  The  Gofpel  State 
approaches,  or  hath  approached  to  you.  The 
Prayer  he  taught  lis  Difciples  ftands  on  the  fame 
Foot,  wherein  they  are  inftructed  to  pray,  1 'by  King- 
dom come. 

Therefore  when  he  fpake  to  the  Multitude,  of  the 
fpecial  Glories  of  his  Gofpel,  and  efpecially  of  his 
atoning  Sacrifice,  'twas  generally  in  Parables  ;  and 
when  he  inftructed  his  Difciples  more  particularly  in 
private,  he  gave  them  but  Hints  of  it,  and  told 
them  that  they  fhould  publifh  thefe  Things  upon  the 
Houfe-tops  after  the  Son  of  Man  fhould  rife  from  the  Deady 
but  not  before. 

Even  juft  before  his  Death,  his  own  Difciples 
rhemfelves  could  not  bear  many  Things  thai  he  had  to 
teach  them,  John  xvi.  1 2.  Thefe  things  were  refervM 
therefore  for  the  forty  Days  Communication  with 
them,  after  his  Refurre&ion,  when  he  /pake  with 
1  iheci 


256  "The  Atonement  Vol.  II. 

them  of  'Things  pertaining  to  the  Kingdom  of  God,  Acts 
i.  3.  and  more  efpecially  for  the  Teachings  of  his 
own  Spirit,  which  he  poured  out  upon  them  after  he 
went  to  Heaven.  By  thefe  Means  they  were  more 
compleatly  furnifh'd  for  their  Miniftry*  and  learnt 
the  Doctrines  of  the  Gofpelj  in  a  more  perfect  Man- 
ner than  ever  our  Lord  himfelf  taught  them  in  his 
Life-time. 

Thus  it  appears,  that  though  Chrijl  was  the  Foun- 
der of  a  new  Religion  among  Men,  yet  there  is  good 
Reafon  to  be  given,  why  he  did  not  teach  plainly 
and  publickly  fome  of  the  chief  Doctrines  of  this  Re- 
ligion, during  his  own  Life  on  Earth,  viz.  becaufe 
thefe  Doctrines  were  built  on  his  Death,  his  rifing 
again,  and  afcending  to  Heaven,  which  Events  were 
then  unaccomplished  *. 

Thence  we  may  infer,  as  we  pafs  along,  that  if  we 
would  learn  the  plaineit  and  fulleft  Account  of  the 
Gofpel  of  Chrifty  'tis  not  enough  for  us  to  confulc 
merely  his  publick  Sermons,  or  the  Hiftories  of  hij 
Life,  which  are  called  the  Four  Gofpels,  but  we  muft 
read  carefully  the  Writings  of  the  Apoftles  after  he 
went  to  Heaven  ;  for,  during  the  Life  of  Cbrift, 
neither  did  he  preach,  nor  did  the  Apoftles  them- 
felves  learn  this  Gofpel  in  the  compleat  Extent  and 
Glory  of  it.  But  this  is  only  an  Inference  by  the 
way  -f\ 

Let  us  proceed  to  the  next  Reafon  to  prove  that 
Chrifi  was  a  Propitiation  for  our  Sins  in  his  Death. 

VI.  The  Terrors  of  Soul,  the  Confter nation  and  in- 
ward  Agonies  which  our  blejfed  Lord  fuftain'd  a  little 

*  I  grant  there  are  tome  other  ingenious  and  probable  Reafons 
offer'd  by  the  Author  of  Mifcellanea  Sacra  why  Chrift  did  not  com- 
municate his  Gofpel  fo  compleatly  to  his  Difciples  in  his  owa 
Life. time.  Bffay  x.  ^.156,  7,  8,  9.  but  what  I  have  mentioned  is 
fufficient  for  my  Purpofe. 

t  This  is  a  proper  Paufe  ia  th§  Middle  of  the  thirty  fifth 
Sermon. 

before 


germ.  XXXV.        c/Christ.'  $$j 

before  his  Death,  were  a  [ufficient  Proof  that  he  endur'd 
Punijbments  in  his  Soul  which  were  due  to  Sin.     Thefe 
were  vaftly  grearer  than  the  Perfections  of  bloody- 
Men,  and  the  meer  Fears  of  dying  :    Can  it  ever  be 
imagined,  that  the  Son  of  God,  vvhofe  Virtues  and 
Graces,  whofe  Patience  and  holy  Fortitude  fparkled 
with  a  divine  Luftre  in  the   various  Parts  of  his 
Life,  mould  have  (hewn  fo  much  natural  Fear,  and 
innocent  Difquietude  of  Spirit,  at  the  meer  Thoughts 
of  Death  by  the  Hands  of  Men,  if  he  had  nothing 
elfe  to  encounter  with  ?    When  this  dreadful  Hour 
was  come,  and  the  Powers  of  Darknefs  were  let  loofe 
upon  him,  he  began  to  be  fore  amazed  and  very  heavyt 
Mark  xiv.  33.     He  told  his  Difciples,  My  Soul  is 
exceeding  forrowful  even  unto  Death  :    He  went  forward 
a  little,  and  fell  on  the  Ground,  and  prayed,  that  if  it 
were  poffible  that  Hour  might  pafs  from  him.     He  en- 
treated his  Father  with  Prayers  and  Supplications,  with 
ftrong  Cries  and  Tears,  Heb.  v.  7.     Such  a  Terror 
was  upon  his  Spirits,  that  three  times  he  repeated 
the  fame  Petition,  that  he  might  be  excufed  if  pof- 
fible from  drinking  that  Cup  of  Sorrow.     The  Ago- 
nies of  his  Soul  prefied  great  Drops  of  Blood  through, 
the  Pores  of  his  Body,  and  bathed  him  in  a  crimfon 
Sweat.     Thefe  Cries  and  Tears,  thefe  Agonies  and 
thefe  Sweats  of  Blood  preach'd  the  Dodrine  of  A- 
tonement  with  dreadful  Power,  and  uncontefted  E- 
vidence.     And  as  upon  the  Crofs,  fo  in  the  Garden, 
'tis  probable  his  Father  forfook  him,  or  hid  his  Face 
from  him,    fo  that  he  had  need  of  an  Angel  to  be  fent 
down  from  Heaven  on  purpofe  to  comfort  or  flrengthef^ 
him,  Luke  xxii.  43.     'Twas  here  that  he  learnt  feel- 
ingly what  was  the  Curfe  of  the  broken  Law,    what 
was  that  Indignation  and  Wrath,    Tribulation  and  An- 
guifh,  that  were  due  to  the  Sin  of  Man.     Here  the 
Seed  of  the  Woman  mairttain'd  a  Combat  with  that 
great  Serpent,  the  Devil,    and  had  his  Heel  bruis*d  -, 
that  is,  his  lower  Nature  fill'd  with  Anguifti.     And 
'tis  moft  probable,  that  his  Nature  being  worn  out 
Vol,  II,  $  with 


258  The  Atonement  Vol.  II. 

with  this  Load  of  Diftrefs,  was  the  true  Reafon  why 
he  expir'd  on  the  Crofs  much  fooner  than  was  ex- 
pected, fo  that  Pilate  marvelled  to  hear  that  be  was 
already  dead. 

1  think  'tis  impofiible  for  the  Socinians,  who  repre- 
fent  the  Death  of  Chrift  chiefly  as  a  Martyrdom  for 
the  Truth  of  his  Doctrine,  and  an  Example  of  Pa- 
tience in  fuffering,  to  fupport  their  Scheme  againft 
this.  Argument,  or  to  give  any  tolerable  Account 
of  this  Amazement  which  poffeft  his  Spirit  before  his 
Enemies  came  near  him,  and  of  thefe  Agonies  of 
Soul  which  our  bleiled  Lord  f.:ftain'd.  Surely  fuch 
Sorrows  and  fuch  Terrors  demonftrate  the  Work  of 
Propitiation,  and  the  dreadful  Labour  of  reconci- 
ling an  offend ing  God  and  finful  Man. 

VII.  This  Doctrine  of  Satisfaction  for  Sin  by  the 
Death  of  Chrifl  is  declared,  and  confirmed,  and  ex- 
plained at.  large  by  the  Apo files  in  their  Writings,  when 
they  were  fully  fumijhed  for  their  Minijlry,  by  the  Gifts 
of  the  Holy  Ghofi.  Read  St.  Paul's  Letters  to  the 
Churches,  and  you  find  them  abounding  in  fuch  Ex- 
preffions  as  thefe  ;  Cbrijl  died  for  our  Sins.  He  gave 
him/elf for  us,  to  redeem  us  from  all  Iniquity.  We  have 
Redemption  through  his  Blood.  God  was  in  Chrifl  re- 
conciling the  World  to  himfelf,  not  imputing  their  Tref- 
pafifes  to  them.  He  was  made  Sin,  and  he  was  made  a 
Curfefor  us.  He  is  our  Propitiation  and  Atonement.  He 
appeared  to  put  away  Sin  by  the  Sacrifice  of  himjelf.  When 
we  were  Enemies  we  were  reconciled  to  God  by  his  Death. 
He  made  Peace  by  the  Blood  of  his  Crofs.  He  was  de- 
livered for  our  Offences,  and  r aifed  again  for  our  f  unifi- 
cation. By  (he  Right eoufnefs  of  one  Man,  the  Free  Gift 
came  upon  all  Men  to  J  unification  of  Life.  By  the  Obe- 
dience of  one/hall  many  be  made  righteous. 

Now  in  the  Writings  of  St.  Paul  on  this  Subject, 
we  may  obferve  three  Things. 

(1.)  He 


Serm.  XXXV.       ^Christ."  259 

(1.)  He  fpeaks  this  Language,  when  in  a  plain 
doctrinal  Way  he  is  teaching  the  Gofpel  of  Cbrift, 
therefore  thefe  Expreflions  of  his  are  to  be  under- 
ftood  in  the  common  Senfe  and  Meaning  of  the 
Words.  'T  would  be  a  very  great  Force  and  Tor- 
ture put  upon  thefe  Expreflions,  if  we  conftrue  them 
only  to  mean,  that  God  promifed  Forgivenefs  to 
penitent  Sinners  by  Jefus  Chrift,  as  a  MefTrnger  of 
Grace,  and  that  Chrift  died  as  a  Martyr  to  bear 
Witnefs  to  this  Truth.  .  Read  his  Epiftles  to  the  Ro- 
mans, the  Epbefians,  the  Coloffians,  and  the  Hebrews* 
where  he  treats  of  thefe  Subjects,  and  you  will  find 
that  the  Apoftle  in  his  Doctrine  of  Atonement, 
means  much  more  than  this  *,  for  he  talks  in  a  plain 
rational  and  argumentative  Style  and  Method,  to 
Inform  the  Minds  of  Men,  of  the  true  Defign  of  the 
t)eath  of  Chrift,  and  give  them  the.  clear  Knowledge 
of  the  Truth.  •  u 

(2.)  He  not  only  reprefents  the  Death  of  drift 
as  our  Atonement  for  Sin,  but  he  declares  this  to  be 
the  great  End  of  his  appearing  in  the  Flefh.  Heb. 
ii.  14.  Becaufe  the  Children  were  Partakers  of  Flefh  and 
Blood,  he  himfelf  alfo  took  Part  of  the  fame,  that  through 
his  own  Death  he  might  dejiroy  the  Devil.  Heb.  x.  5. 
Sacrifices  of  Bulls  and  Goats  were  inefficient,  but  a 
body  baft  thou  prepared  me.  Heb;  ix.  26.  Once  in  the 
End  of  the  World  he  appeared  to  put  away  Sin  by  the 
Sacrifice  of  himfelf.  This  was  the  Defign  of  his  In- 
carnation. 

(3. 1  Fie  makes  the  Crofs  of  Chrift  and  Chrift  cru- 
cify'd  to  ftand  for  the  Gofpel  it  felf,  and  glories  in 
it  as  fuch.  1  Cor.  i.  Chrift  crucify  d  is  thelVifdom  of 
God,  and  the  Power  of  God.  1  Cor.  ii.  /  dcfired  to 
know  nothing  among  you  but  Chrift,  and  him  crucify* d. 
Gal.  vi.  God  forbid  that  I  fhou id  glory  five  in  the  Croft 
of  Chrift  :  And  many  fuch  Expreflions  he  ufes,  as 
though  the  publick  Sermons  of  Chrift,  the  Exam- 
ple of  Chrift,  and  the  Duties  that  he  prefcribed,  were 
all  as  nothing  without  the  atoning   Virtue  of  his 

S  2  :  Death, 


fc6o  .    The  Atonement  Voi.II, 

Death,  and  his  Sacrifice  on  the  Crofs  ;  for  all  thefe 
would  not  fave  us  without  his  dying.    This  is  emi- 
nently the  Go/pel.  ->  *  £  %  $-  » — «  CV  -  a^-  ^  •-  -^  -  c-  n^. 
Nor  is  the  Apoftle  Paul  fingular  in  declaring  thii    -I 
Doctrine  of  Atonement,    or  different  in  his  Senti-~v\v, 
ments  from  the  other  Apoftles.     You  find  Peter  and  - 
John  faying  the  fame  Things  in  their  Epiftles  :    TeJ  •. 
were  not  redeemed  with  Silver  and  Gold,    but  with  the 
precious  Blood  of  Chrifl,  as  of  a  Lamb  without  Blemifh. 
fVho  his  own  felf  bare  our  Sins  in  his  own  Body  on  the 
Tree.    Chrifl  hath  once  fuffer'd  for  Sins,    the  Juji  for 
the  Unjufi,    to  bring  us  to  God.    The  Blood  of  Jefus 
Chrift  cleanfeth  us  from  all  Sin.    Jefus  Chrifl  the  Righ- 
teous is  the  Propitiation  for  our  Sins.     Hereby  perceive 
we  the  Love  of  God>    that  he  laid  down  his  Life  for  us. 
Unto  him  that  loved  us  and  wajhed  us  from  our  Sins  in 
his  own  Blood  be  Glory  and  Dominion  for  ever.     Thefe 
Apoftles  take  every  Occafion  to  publifh  the  fame 
Gofpel,    and  the  fame  Promifes  and  Hopes  of  Sal- 
vation, by  the  Death  and  Sacrifice  of  our  Lord  Je- 
fus Chrifl. 

VIII.  To  fum  up  many  Arguments  in  one,  Thefe 
were  the  Dottrines  that  were  witneffed  to  the  World  by 
thofe  amazing  Gifts  of  the  Holy  Ghofl,  which  attended 
the  Gofpel  *  The  Gifts  of  Tongues,  the  Wonders 
of  Prophecy,  the  Powers  of  Healing  and  Deftroy- 
ing,  communicated  to  Men  in  fuch  a  manner  as  the 
World  never  faw,  and  aftoniuYd  the  Spectators, 
all  confirm'd  the  Truth  of  this  Atonement  which 
the  Apoftles  preached.  Thefe  were  the  Difcoveries 
that  were  made  fo  glorioufly  fuccefsful  for  the  Con- 
verfion  of  Nations.  Thefe  Doctrines  fubdued  King- 
doms to  the  Belief  of  them,  and  triumphed  over  the 
Souls  of  Men  :    Thefe  were  the  Truths  that  chang'd 

*  Ic  was  generally  agreed  that  thefe  Gifts  of  the  Holy  Ghoft 
were  never  fet  in  fuch  an  illuftrious  Light,  for  the  Defence  of 
Chriftianity,  as  in  a  late  Treatife,  entitled,  MiftelUnta  Sacra, 
iu  Efiaj  i/,  efpccially  from  fag    141  to  the  find. 

•2     •  the 


Serm.  XXXV.        of  Christ.  261 

the  corrupt  Natures  of  Men  in  Virtue,  Piety,  and 
Goodnefs,  that  turned  Sinners  into  Saints  in  Multi- 
tudes, and  raifed  a  Church  for  Chrift  in  the  World, 
in  fpite  of  all  the  Rage  of  Enemies,  the  Superfti- 
tions  of  the  Priefts,  the  Learning  and  Sophiftry  of 
the  Philofophers,  the  wild  Prejudices  of  the  People, 
and  the  Tyranny  of  Princes. 

The  primitive  Chriftian  Writers  who  were  con- 
verted to  the  Faith,  teach  us  thefe  fame  Doctrines 
of  the  Grace  of  God,  through  the  Atonement  of 
Chrift,  the  Pardon  of  Sin  through  his  Blood,  which 
had  fo  much  Power  over  their  own  Souls.  In  the 
Faith  of  thefe,  Doctrines,  and  the  Hope  of  eternal 
Life  by  them,  they  became  the  glorious  Confeffors 
and  Martyrs  of  a  crucify* d  Chrift  ^  and  cajl  down  the 
Tempter  and  the  Accufer  by  the  Blood  of  the  Lamb. 
This  is  the  Doctrine  that  has  been  delivered  down  to 
us  through  all  Ages  of  the  Chriftian  Church  ;  and 
though  the  Anttchrijiian  Powers  have  mingled  it  with 
many  of  their  Superftitions,  yet  the  Gates  of  Hell  have 
never  been  able  to  prevail  againfi  it,  fo  as  to  root  it 
out.  This  is  the  Religion  which,  two  hundred 
Years  ago,  was  reformed  from  Popijh  Corruptions, 
and  while  our  blefled  Reformers  laboured  to  recover 
and  convey  it  to  us  in  its  primitive  Glory,  many  of 
them  were  called  to  witncfs  and  feal  it  with  their 
own  Blood. 

An  Occafional  Remark.  Since  thefe  were  the  Truths 
that  the  laft,  and  brighteft,  and  beft  Revelation 
of  God  communicated  to  Men  ;  fince  this  Propi- 
tiation of  Chrift  was  the  Doctrine  which  the  in- 
fpired  Apoftles  taught,  and  in  which  all  the  fore- 
going Revelations  centre,  even  from  the  Beginning 
of  the  World  :  *Tis  by  this  therefore,  that  all  che 
former  and  darker  Difcoveries  are  to  be  explain- 
ed ;  all  the  Types  and  Shadows  of  Ceremonial  Wor- 
ship, and  the  obfeure  Language  of  Prophecy,  rnuft 
have  their  true  Light  caft  upon  them  by  this  Do- 
ctrine.   This  is  the  Clue  to  guide  us  into  the  My- 

S  3  fteric* 


262  The  Atonement  Vol.11. 

fteries  and  deep  Things  of  God,  which  lay  hid  un- 
der Veils  for  fo  many  Ages.  The  great  Apoflie 
Sti  Paul  fhews  us  how  to  penetrate  and  unfold  all 
the  antienr  DJfpenfations,  by  the  Doctrine  of  the  Son 
of  God  coming  into  the  Flefh,  by  his  dying  as  a  Sa- 
crifice for  Sin,  by  his  rifing  and  afcending  to  Hea- 
ven, by  his  apr  Ting  there  as  a  Prieft  to  intercede 
for  Sinners  in  the  Virtue  of  his  Sacrifice*  and  by  his 
fitting  there  as  a  King,  to  reigti  over  all  Things  for 
the  Salvation  of  :  •'  People,  whom  he  has  purchafed 
wiih  his  own  Blood. 

The  Recollection. 

Whata  Variety  of  Support  has  this  bleflfed  Doclrine 
of  our  Reconciliation  to  God  by  tht  atoning  D-ath 
of  Chrift  ?  What  a  Train  of  Arguments  to  confirm 
it  are  drawn  down  from  the  very  firft  Entrance  of 
Sin  into  the  World  !  Guilrv  Nature  urges  :s  on  to 
enquire  after  fuch  an  Atonement,  and  the  Biblt  re- 
veals it  to  us  in  a  long  Succeflion  of  I  ypesj  Pi  ■>- 
mifes,  and  Prophecies,  in  Narratives  and  pla 
flructions,  in  darker  or  brighter  Diibovejies  from 
the  Beginning  oWMankind. 

If  I  forfake  the  Gofpel  of  Chrift,  and  his  Atone- 
ment for  Sin,  whither  ihall  my  guilty  Confcience  fly  to 
find  a  better  Relief  ?  This  is  the  Doctrine  that  fup- 
flies  the  chiefefl  Wants  of  a  guilty  Creature,  and  the 
chief  Defcffis  of  natural  Light  and  Reafon.  Nature 
fhews  me  no  Way  to  recompenfe  the  Juftice  of  God 
for  my  innumerable  Sins.  Nature  fhews  me  no- 
thing which  God  will  kcc  in  the  Room  of  my 
own  perfect  Obedience,  or  in  the  .Room  of  my 
everlafting  Punifhment.  If  I  leave  rhee,  O  Jefus> 
whither  fhould  I  go  ?  Thy  Sufferings  are  the 
Spring  of  my  Hope  of  Pardon,  and  my  eter- 
nal Life  depends  on  thy  painful  and  fhameful 
Death. 


Serm.XXXV.         o/Chrtst.  265 

I  fee  and  I  obtain  in  this  Gofpel  of  Atonement  all 
that  the  Heathen  World  labour* d  for  in  vain,  by  many 
wild  Inventions,  and  painful  Superftithns.  The  An- 
ger of  the  God  of  Heaven  is  pacify'd  by  the  Suffer- 
ings of  Jefus  his  Son.  O  my  God,  let  my  Soul  ne- 
ver run  back  to  Infidelity  and  Heathenilm,  and  rove 
abroad  among  the  foolifh  Inventions  of  Men,  in  queft 
of  any  other  Methods  of  Atonement.  The  Blood 
of  Jefus  is  all  my  Hope. 

Here  I  fee  the  gracious  Promifes  of  antient  Times 
fulfill'd,  even  the  firft  Promife  of  Mercy  that  was 
ever  made  to  fallen  Man.  Here  I  behold  the  Ac- 
compli (h men t  of  the  Predictions  of  the  holy  Prophets 
fince  the  World  began  •,  'twas  the  Spirit  of  Chrift 
fpake  in  them,  concerning  the  Sufferings  of  Chrift,  and 
the  Glory  that  fhould  follow,  1  Pet.  i.  11.  Here  I  fee 
the  Seed  of  the  Woman  breaking  the  Head  of  the  Serpent, 
the  Son  of  God  manifefted,  and  by  his  own  Death  de- 
ftroying  the  Works  of  the  Devil,  1  John  iii.  8.  Here  I 
behold  the  MeJJiah  cut  off,  but  not  for  himfelf.  I  be- 
hold Him  here  on  his  Crofs  fnifhing  Iniquity,  Tranf- 
grejfwns,  and  Sin  ;  and  bringing  in  an  ever  lulling  Righ- 
teoufnefs.  I  fee  his  Soul  made  an  Offering  for  the  Sins 
of  Men  1  And  the  Prophets  Ijaiab  and  Daniel  con- 
fpiring  with  the  bleffed  Apoftles  to  point  to  Jefus  as 
an  all-fufHcient  Saviour. 

I  fee  the  Types  and  Shadows  of  the  Jewifh  Religion 
fo  happily  anfwered  in  this  Doctrine  of  the  Prieft- 
hood  and  Sacrifice  of  Chrift,  that  I  am  well  allured 
that  this  is  the  Subftance,  for  it  bears  the  Shape  and 
Lineaments  of  the  Shadow.  This  is  the  great  Ori- 
ginal *,  for  it  carries  the  exact  Refemblance  of  the 
Types  and  Pictures  that  went  before.  The  antienc 
Religion  of  Emblems  and  Figures  was  confirmed  by 
the  amazing  Wonders  of  Mofes  •,  but  the  Religion 
ofChrifi,  which  contains  in  it  the  Subftance  and  true 
Glory  of  all  former  Difpenfations,  is  not  only  at- 
tefted  by  the  Miracles  of  the  Son  of  God,  but  he 
himfelf  alio  appears  in  the  Midft  of  it,  in  fo  divine 

S  4  a 


264  ffle  Atonement  Vol.  II. 

a  Correfpondence  with  the  typical  Ordinances  of 
Mofes,  as  gives  a  double  and  moil  undoubted 
Confirmation  to  his  own  bleffed  Gofpel,  and  his 
own  Atonement  for  Sin.  Every  thing  that  efta- 
blifhed  the  Religion  of  the  Jews,  ferves  to  eftablifh 
roe  in  the  Religion  of  Chrift.  Their  Lavers  and 
Warnings,  their  Altars  and  Sacrifices  were  divine  •, 
but  they  were  divine  only  for  a  Seafon.  Thefe  an- 
tient  Veils  which  cover'd  the  Gofpel  were  of  God's 
own  Contrivance  ;  and  when  they  were  exhibited 
to  the  People,  efpecially  in  the  Days  of  Mofes  and 
Solomon,  they  made  a  bright  and  facred  Appearance  5 
but  now  the  Gofpel  Hands  forth  unveil'd,  and  in  per- 
fect Light,  God  himfelf  hath  folded  up  thefe  Veils 
as  an  old  Garment,  and  laid  them  a  fide.  The  Sub- 
fiance  is  come,  and  the  Shadows  difappear.  Bleffed 
be  the  Lord  that  I  was  brought  forth  fince  the  Sun 
cf  Righteoufnefs  is  rifen  upon  the  Earth,  and  the 
Morning  Clouds  are  vanifhed  away. 

I  hear  Jefus  my  great  Prophet  preaching  this  Do- 
Zlrine  of  Propitiation  for  our  Sins  by  his  Death,  in  his 
own  Minijlt*y  ;  though  he  was  content  to  do  it  in  a 
more  obfcure  and  imperfect  manner  :  And  I  now 
fee  the  Reafon  why  he  taught  this  Truth  chiefly  in 
Parables,  becaufe  'twas  not  proper  in  that  Age  to 
be  pulifhed  to  the  Multitude  in  plain  Language,  'till 
he  had  actually  died  and  rofe  again. 

I  behold  his  terrible  Agonies  in  the  Garden,  be- 
fore he  came  near  the  Crofs.  I  fee  the  bleffed  Son 
of  God  labouring  under  the  Burden  of  our  Guilt, 
wreftling,  and  fweating  Blood,  under  the  unknown 
ImprefHons  of  that  Tribulation  and  Wrath,  that  In- 
dignation and  Anguifh,  which  was  due  to  my  Sins, 
What  elfe  could  make  fo  glorious  and  divine  a  Pcr- 
fon  difcover  fuch  dreadful  Diftrefs  of  Soul  ?  Again, 
he  cries  out  on  the  Crofs  with  Anguifh  of  Spirit, 
he  bleeds,  he  groans,  he  dies.  I  acknowledge  the 
Truth  of  the  Doctrine  of  his  Atonement.  I  read  it 
In  all  his  Agonies.    Thefe  are  fuch  Sufferings,  and 

fuch' 


5crm.  XXXV,        of  Christ.  265 

fucb  Sorrows  as  arc  beyond  all  that  Men  could  inflict, 
or  that  a  mere  Man  could  bear,  beyond  all  the  com- 
mon Terrors  of  Death  and  the  Grave.  My  Saviour 
fuftain'd  a  heavier  Burden,  and  was  engaged  in  har- 
der Work  ;  a  Labour  more  dreadful,  and  more  glo- 
rious. He  was  then  making  Atonement  to  divine 
juftice  for  my  Sins.  And  blefied  be  his  Name  for 
ever  and  ever. 

I  read  the  fame  Doctrine  of  Atonement  for  Sin,  by 
the  Death  of  Chrift,  in  the  Writings  of  bis  holy  Apoftles. 
This  was  the  Gofpel  which  they  preach'd  to  the 
Jews,  and  to  the  reft  of  the  Nations.  This  they  de- 
livered down  in  the  facred  Records  of  the  New  Te- 
flament,  whence  we  derive  our  Religion  and  our 
Hope.  The  Language  in  which  they  expreft  our 
Reconciliation  to  God,  by  the  Death  of  Chrift,  car- 
ries with  it  fuch  Evidence,  and  fuch  Strength,  that 
if  I  believe  thefe  Books  to  be  divine,  I  cannot  but 
receive  this  Doctrine  as  the  Truth  of  God ;  and  I 
would  learn  of  St.  Paul  to  glory  in  the  Crofs  of  Chrift \ 
and  to  live  by  the  Faith  of  the  Son  of  God,  who  loved  me 
and  gave  himfelffor  me. 

When  I  read  of  the  aftonifhing  Gifts  of  the  bleffed 
Spirit,  communicated  to  thefirft  Preaohers  and  Profeffors 
of  the  Gofpel,  when  I  furvey  thefe  Gifts  in  all  their  ex- 
tenfive  Glory,  and  in  all  their  Force  of  Argument, 
I  look  upon  all  of  them  as  an  Heap  of  united  Won- 
ders, confpiring  to  fupport  this  Doctrine  of  the  Pro- 
pitiation  of  Chrift,  which  was  every  where  taught  by 
thefe  infpired  Favourites  of  Heaven.  Every  Jlrange 
Tongue  which  they  fpoke,  teaches  me  this  bleffed 
Truth.  Every  Difeafe  of  Body  which  they  healed, 
affures  me,  that  the  Stripes  which  Chrift  fuftained, 
were  for  the  healing  of  our  Souls.  Every  unclean  Spirit 
which  they  caft  out,  eftabliflies  my  Belief,  that  by 
the  atoning  Death  of  Chrift,  we  are  delivered  from 
the  Power  of  the  Devil.  Every  furprifing  Wonder 
which  they  wrought,  gives  me  a  firmer  Perfuafion 
of  this  wondrous  Doctrine,  that  the  Son  of  God  died 
£0  give  us  Life.  ;  •  Bleff 


366  the  Atonement,  &c.         Vol.  II. 

Blefied  Saviour,  let  the  fame  Spirit,  by  whofe  In- 
fluence they  healed  the  Sick,  they  caft  out  Devils, 
and  wrought  all  thefe  Wonders,  write  this  holy  Re- 
ligion, and  this  Doctrine  of  thy  Atonement  for  Sins 
deep  in  my  Heart.  O  let  me  make  it  my  daily  Food, 
the  Support  and  the  Life  of  my  Soul.  Teach  me 
to  apply  it  to  all  the  holy  Purpofes  for  which  fo  glo- 
rious a  Doctrine  was  revealed  to  the  World.  In  the 
Fai'h  of  this  Atonement,  by  the  Blood  of  Jefus,  let 
roe  j  in  in  tne  Songs  of  Angels,  and  pronounce  with 
Joy,  Glory  to  God  in  the  Higbefi,  Peace  on  Earth,  and 
Go&d-wi  l  to  Men :  Glory  to  God  my  Father  and  my 
Sa«io'ir :  ^ardon,  Life  and  Salvation  to  dying  Sin- 
jieis,    4men. 


SER. 


Scrm.  XXXVI.   The  practical  Ufes,  &c.        267 


SERMON  XXXVI, 

The  life  of  the  foregoing  Sermon,  with 
intermingled  Refleftions. 


Rom.  iii.  25. 

Whom  God  hath  fet  forth  to  be  a  Propitiation, 

THIS  glorious  Doctrine  of  the  'Propitiation 
of  Chrift,  has  been  explained  and  proved  ac 
large  in  the  former  Difcourfes.  It  remains 
that  we  (hew  the  proper  Ufes  of  it.  If  we  would  fee 
our  Thoughts  at  work  to  draw  Inferences,  we  roighc 
derive  thence  many  Truths,  as  well  as  Duties.  But  as 
my  chief  Defign  is  to  promote  practical  Godlinefs,  I 
fhall  content  my  felf  with  mentioning  two  doctrinal 
Inferences,  and  all  the  reft  fhali  more  immediately 
direct  our  Praclice. 

ift.  Doctrinal  Inference.  How  vain  are  all  the  La- 
hours  and  Pretences  of  Mankind,  finful,  guilty  Mankind^ 
tofeekor  hope  for  any  better  Religion  than  that  which  is 
contained  in  the  Gofpel  of  Chrifi  !  'Tis  here  alone,  that 
we  can  find  the  folid  and  rational  Principles  of  Recon- 
ciliation to  an  offended  God.  This  Doctrine  of  A- 
tonement  for  Sin,  by  the  Sufferings  of  Chrifi,  is  a 
fubflantial  Ground  for  our  Eftablifhment  in  Chriftia- 
nity,  and  fhould  be  an  effectual  Perfuafive,  to  con- 
tinue in  the  Profeflion  of  the  Gofpel,  Heb.  iv.  14. 
Having  fuch  an  High  Priefi  as  Jefus  the  Son  of  God,  who 

after 


268  The  praBkal  Ufes  Vol.  II. 

after  he  had  died  for  our  Sins,  rofe  again,  and  enter*  d 
into  Heaven>  let  us  hold  faft  our  Projeffion,  All  the 
Religions  that  God  ever  appointed  for  fallen  Man, 
meet  and  centre  here.  If  you  have  any  regard  to 
Reafon  and  Argument,  if  you  would  follow  the 
Dictates  of  Revelation,  or  if  you  would  feek  the 
Peace  and  Happinefs  of  your  Souls,  never,  never  for- 
fake  the  Religion  of  J  ejus. 

Reflection.  My  Soul,  haft  thou  heard  this  Do- 
ctrine of  the  Propitiation  of  Cbrift,  and  the  Argu- 
ments that  fupport  it  in  the  laft  Difcourfe  ?  Doft 
thou  receive,  doft  thou  believe  this  great  Article  of 
Faith  ?  Hold  it  faft  then,  and  live  upon  it  continu- 
ally. Never  hope  to  find  a  furer  Spring  of  Pardon, 
nor  a  fweeter  Relief  for  a  guilty  Confcience.  Main- 
tain this  Hope,  and  hold  faft  thy  Bible,  where  this 
Bleffing  is  difcovered  to  Men.  Keep  upon  thy  Spi- 
rit a  due  Senfe  and  Relifh  of  this  Atonement  for  Sin  : 
It  will  be  a  bleffed  Guard  againft  Infidelity,  and  af- 
flft  thee  to  ftand  in  an  Hour  of  Temptation,  againft 
the  Cavils  of  Men,  who  have  renounced  the  Gofpel 
of  God. 

But  remember,  O  my  Soul,  that  if  thou  fin  wilful- 
ly againft  this  Gofpel,  i.  e.  if  thou  abandon  this  Grace, 
and  reject  it  utterly  with  Contempt  and  Oppofition, 
after  thou  haft  received  the  Knowledge  of  the  Truth,  there 
remaineth  no  more  Sacrifice  for  Sin,  but  a  certain  fearful 
looking  for  of  Judgment  and  fiery  Indignation  which  fhall 
devour  the  Adver jar ies,  Heb.  x.  26,  27.  This  Scrip- 
ture feems  to  ftand  like  a  divine  Engine,  charged 
with  Vengeance  and  eternal  Death,  and  pointed  not 
only  againft  the  primitive  Apoftates,  but  againft 
fotne  of  the  profane  Infidels  and  Scoffers  of  our  Age, 
who  have  renounced,  reproached,  and  ridiculed  the 
Gofpel  which  they  once  profeft.  Remember  alfo, 
that  ic  carries  in  it  a  very  dangerous  and  threatning 
Ai'pect,  upon  thofe  who  continue  to  profefs  the  Reli- 
gion of  the  Bible,  but  cancel  out  of  it  the  Doctrine 
of  the  Atonement  of  Cbrift  i°for  there  remains  no  other 
.   /*  ^  '•  - 1  Sacrifice, 


Serm.  XXXVI.    of  Chrifis  Atonement.        269 

Sacrifice.  Have  a  Care,  therefore,  O  my  Soul,  and 
ftand  at  a  Diftance  from  their  Company,  who  deny 
the  Propitiatory  Virtue  of  the  Blood  of  Chrift /  Lee 
them  find  a  better  Ground  to  build  their  Hopes  of 
Pardon  upon :  But  do  thou  lay  thy  Foundation  on 
this  Rock,  and  the  Powers  of  Hell  fhall  not  prevail 
againft  it. 

2d  Do&rinal  Inference.  Howftrange  and  unreafbn- 
abk  is  the  Doftrine  of the  Popi/b  Churchy  who,  while  they 
profefs  to  believe  the  Religion  of  Chrift,  yet  introduce 
many  other  Methods  of  Atonement  for  Sin,  be  fide  the  Suf- 
ferings of  the  Son  of  God,  and  the  Atonement  which  Jefus 
has  made. 

Every  Time  they  celebrate  the  Lord's  Supper, 
and  the  Prieft  communicates  the  confecrated  Bread 
to  his  deluded  Followers,  they  fuppofe  there  is  a  frefh 
Propitiation  made  for  Sin  :  Therefore  they  call  it 
the  Sacrifice  of  the  Mafs,  and  imagine  that  their  un- 
fcriptural  Reprefentation  of  this  holy  Ordinance,  is  a 
real  Propitiation,  not  only  for  the  Sins  of  the  Living, 
but  for  thole  that  are  dead  alfo.  "Whereas  St.  Paul 
affures  us,  Heb.  ix.  28.  Chrift  was  once  offer* d  to  bear 
the  Sins  of  many.  Heb.  x.  14.  By  one  Offering  he  hath 
for  ever  perfecled  them  that  are  fantlified.  I  confefs,  this 
Practice  of  theirs  in  the  Mafs,  looks  fomething  like  a 
Pretence  of  Honour,  to  the  Name  and  Death  of 
Chrift  ;  becaufe,  they  declare,  the  Mafs  is  but,  as  it 
were,  a  Repetition  of  the  very  Sacrifice  of  Chrift 
himfelf :  Tho*  that  is  expreily  contrary  to  the  Lan- 
guage of  Scripture  ;  for  this  Man  Jefus,  after  he  had 
offer* d  one  Sacrifice  for  Sins,  for  ever  jat  down  at  the 
Ri^ht  Hand  of  God ;  becaufe  his  fingle  Sacrifice  was 
AU-fufficient,  and  needs  no  Repetition. 

But,  beftde  this,  they  have  many  other  Methods 
of  Atonement  which  Men  perform,  and  which  they 
add  to  the  Atonement  of  Cbrisl,  What  are  all  their 
impos'd  Penances,  their  Pilgrimages  on  bare  Feet, 
the  Scourgings  of  their  own  Bodies,  the  Garments  of 
Hair  worn  upon  Cheir  Flefh,  and  their  Multitudes  of 

repeat- 


270  *Ihe prafticalUfes  Vol.  II; 

repeated  Latin  Prayers  ?  What  are  they  all  but  toil* 
fome  and  painful  Labours,  invented  by  Men,  to  make 
Atonement  for  the  Sins  of  the  Soul  ? 

Reflection.  Blefied  be  the  Name  of  our  God,  who 
has  deliver'd  our  Nation  from  this  Bondage  of  Ini- 
quity, from  thefe  foolifh  Yokes  and  Burdens  of  Su- 
perftition  ;  thefe  profane  Dimonours  done  to  the  Sa- 
crifice and  Atonement  of  Jefus  our  Saviour.  We  are 
ready  to  look  on  Popery  now  as  lying  afar  off,  a-crofs 
the  Seas,  as  an  evil,  Thing  at  a  great  Diftance,  and 
are  not  fo  much  impreft  with  a  grateful  Senfe  of  our 
Prefervation  from  it.  We  are  too  foon  forgetful  of 
bur  narrow  Efcape  from  this  Mifchief,  by  the  late 
Revolution,  and  the  Proteftant  Succefiion  ;  by  the 
Arm  of  God,  and  by  the  two  belt  of  Kings,  William 
6ur  Deliverer,  and  George  our  Defender.  Had  it  not 
been  for  thefe  Providences  of  Heaven,  and  thefe 
Princes  on  Earth,  our  Land  might  have  been  fill'd 
with  thefe  Superftitions,  and  they  might  have  been 
Impos'd  on  us,  under  the  Penalties  of  Imprifonmenc 
and  Poverty,  Torment  and  t)eath.  And  how  could 
we  (land  in  the  fiery  Trial  ?  Awake,  O  my  Heart, 
and  let  my  Tongue  awake  in-to  Songs  of  Praife  and 
Salvation,  that  I  am  not  tempted  or  compelled  to 
difgrace  the  Blood  of  my  Saviour,  by  having  other 
Atonements  for  Sin  impofed  on  my  Conference.  And 
in  the  midft  of  thy  Praifes  to  God,  O  my  Soul, 
drop  a  Tear  of  Pity  on  thy  Brethren,  who  dwell  in 
the  midft  of  thefe  Temptations,  and  in  the  Language 
of  Chriftian  Sympathy,  lift  up  a  Groan  to  Hea- 
ven for  them,  and  fay,  Bow  long,  0  Lord,  how 
long  ? 

But  let  my  Thoughts  return  home  from  the  Popijh 
Countries  and  their  Superftitions.  'Tis  not  enough 
for  me  to  renounce  the  Inventions  of  Men,  as  any 
Part  of  my  Righteoufnefs,  to  procure  my  Pardon 
and  Acceptance  in  the  Sight  of  God,  but  even  the 
Duties  which  God  himfelf  has  required,  the  Duties  of 
Faith  and  Love>  of  Repentance  and  new  Obedience, 

mu  ft 


Serm.  XXXVI.  of  Chrift's  Atonement.         271 

muft  never  Hand  in  the  Room  of  the  Atonement  of 
Chrijl.  They  are  all  poor  defective  Works,  and 
want  to  be  fprinkled  with  the  Blood  of  his  Sacrifice  ! 
They  were  never  defigned  to  join  with  the  Obedi- 
ence and  Death  oiChrtft,  in  procuring  the  Favour  of 
an  offended  God.  Have  a  Care  therefore,  O  my 
Sou],  of.refting  in  the  befl.  of  thy  holy  Services,  or 
of  making  them  a  Matter  of  Merit,  to  introduce 
thee  before  his  Prefence.  "When  thou  art  rais'd 
neareft  to  Heaven,  in  the  Practice  of  Chnftian 
Graces  and  Duties,  fall  down  before  the  Throne, 
confefs  thy  Unworthinefs,  and  fay,  If 'thou ;  O  Lord, 
fhouldfl  mark  Iniquities,  who  can  fiand  ?  But  there  is 
Forgivenefs  with  thee,  and  plentiful  Redemption  by  the 
Blood  ofjefus.     There  lies  all  my  Hope. 

Thus  I  have  finiih'd  the  two  Inferences  for  Infiru- 
tlion,  I  proceed  now  to  thofe  which  more  immediate- 
ly relate  to  our  Praclice. 

This  blelTed  Doctrine  of  the  Atonement  of  Chrifl, 
runs  like  a  golden  Thread  thro'  the  whole  of  our  Re- 
ligion :  It  unites  the  feveral  Parts  of  it  in  a  fweet 
Harmony,  and  cafts  a  Luftre  over  them  all.  Let  us 
then  particularly  furvey  fome  of  the  various  'practical 
Ufes  to  which  it  may  be  apply*d. 

I.  'Tis  a  folid  Foundation,  on  which  the  gyeateft  of 
Sinners  may  hope  for  Acceptance  with  God,  when  they 
return  to  him  :  3Tis  a  fuffcient  Ground  for  their  firm 
Truft  in  Chrijl  as  a  Saviour,  and  a  reviving  Cordial  a- 
gainfl  finking  in  Defpair. 

Let  the  Crimes  of  a  Creature  be  never  fo  great 
and  heinous,  yet  the  Atonement  of  the  Son  of  God  is 
equal  to  them  all,  Let  the  Defilements  and  Staios 
of  the  Soul  be  never  fo  deep  and  crimfons  the  Blood  of 
Chrifl  has  a  ftrange  and  divine  Virtue  to  wain  them 
away,  and  to  make  the  Sinner  white  as  Snow,  even 
in  the  Sight  of  an  holy  God.  Rev.  vii.  14.  They 
wafhed  their  Garments,  and  made  them  white  in  the  Blood 
of  the  Lamb.     This  is  a  faithful  Saywg,  (as  St.  Paul 

tells 


bji,  The  practical  Ufes  Vol.  It 

tells  Timothy)  and  worthy  of  all  Acceptation,  Chri(t  Je- 
fus came  into  the  World  to  fave Sinners ;  of  whom  lam 
chief.  Arid  our  Saviour  afiures  us,  All  manner  of  Sin 
and  Blafphemy /hall  be  forgiven  to  Men,  Matt.  Xii.  14, 
becaufe  he  knew  that  he  could  make  Compenfation 
to  divine  JunYice  for  all  this  Guilt.  Therefore  all 
Sorts  of  Blafphemers  and  Criminals  mail  be  forgiven, 
hut  thofe  who  blafpheme  the  Holy  Spirit  in  his  higheft 
Atteftations  to  this  Gofpel,  and  utterly  refufe  this 
Atonement  of  Chrift.  1  John  i.  10.  The  Blood  of 
Jefus  Chrift  cleanfeth  us  from  all  Sin  %  'tis  a  divine  Sacri- 
fice, an  AU-fufficierit  Propitiation,  extenftve  as  our 
Iniquities. 

J  ejus  is  an  able,  and  an  almighty  Saviour,  fo  that 
the  vileft  of  Sinners  need  not  defpair,  if  they  are  but 
willing  to  return  to  God,  and  come  unto  him,  that  they 
may  be  faved  in  his  own  Way.  Thedeepeft  Wounds 
that  were  ever  made  in  the  Confcience  by  Sins,  a- 
gainft  Light,  and  againft  Love,  Sins  of  long  Conti- 
nuance, oins  of  old  Obftinacy  and  repeated  Back- 
Hidings,  Sins  of  the  blacked  Aggravations,  may  all  be 
healed  by  applying  the  Blood  of  Chris! .  Awake,  arife, 
O  Sinner,  fly  to  the  Hope  that  isfet  before  thee !  In  vairt 
will  you  try  a  thoufand  Remedies,  this  is  the  only  Re- 
lief. A  Soul  ftung  with  the  Guilt  of  Sin,  as  with  a 
fiery  Serpent,  muft  look  up  to  Jefus  hanging  on  the 
Crofs,  there  alone  can  he  find  Healing  and  Life. 

Reflection.  And  what  is  my  State  ?  And  what  is  my 
prefent  Cafe  ?  Am  I  a  Sinner  under  thefirft  Awaken- 
ings  of  Confcience  ?  Is  my  Spirit  filled  with  dreadful 
Apprehenfions  of  an  offended  God,  and  of  a  Law  that 
pronounceth  Curfes  and  Death?  Am  I  enquiring, 
tVhat  Jhall  I  do  to  flee  from  the  Wrath  to  come  ?  Does  the 
Load  of  all  my  paft  Offences  lie  heavy  upon  me  ?  Are 
my  Sins  gone  over  my  Head  as  an  heavy  Burden,  too  heavy 
for  me  to  bear?  Does  Satan,  the  Tempter  and  the  Accu- 
fer,  terrify  and  hurry  me  wich  defpairing  Thoughts  P 
Does  he  tell  me  that  my  Crimes  are  too  big  to  be 
forgiven?  But  Satan  is  a  Lyer from  the  Beginning. 

The 


Serm.  XXXVI.   ofChriJt's  Atonement.         273 

The  Gofpel  ofChrift  is  divinely  true.     I  come  to  Je* 
Jus   as  a  great  High  Pried  in  the  Blood  of  his  Atone- 
ment :  I  come  weary  and  heavy  laden,  under  a  Senfe  of 
the  Guilt  of  pad  Sins,  and  the  remaining  Power  of 
them  in  my  Soul.     O  J  ejus  9  fulfil  thy  Promife,  and  -f— 
give  Reft  to    my    labouring  and   wounded  Spirit !     \ 
Speak  a  Word  of  Peace  and  Pardon  to  a  finking 
Creature,  and  raife  and  receive  him  to  Hope  and  Sal-     / 
vation.    I  am  worthy  to  perifh  for  ever,    but  thy    / 
Death  is  worthy  to  procure  Life  for  me.    Here  I  reft    ' 
my  heavy-laden  Soul,  and  with  humble  Hope  I  wait 
for  thy  Mercy. 

Or,  am  I  a  Profejfor  of  Religion  that  have  fallen  un- 
der great  Decays  and  wretched  Backjlidings  ?  Are  old 
Terrors  and  Agonies  returned  upon  my  Confcience 
with  redoubled  Smart  and  Anguifh  ?  Do  I  fee  my 
Guilt  ?  My  fhameful  Wanderings,  my  loachfome 
Iniquities  ?  Do  I  feem  as  it  were  to  be  caft  out  from 
God  ?  And  does  he  feem  to  fhut  the  Door  of  Hea- 
ven againft  my  Prayers  ?  yet  1  will  not  defpair :  I 
will  come  in  the  Name  ofjejus  the  great  A  tonement. 
Warn  my  guilty  Soul,  6  bleffed  Redeemer,  with 
thy  Blood,  and  I  will  look  again  toward  the  holy  Temple, 
I  will  lift  up  an  humble  Eye  coward  an  offended  God. 
Thy  Sacrifice  is  ever  frefh  in  the  Power  and  Virtue 
pf  it.  The  Lamb  as  it  had  beenjlain,  appears  in  Hea- 
ven with  the  Marks  of  his  Sacrifice.  I  return  with 
a  broken  Heart  to  my  heavenly  Father  :  I  return 
trembling  and  hoping  in  the  Merit  of  that  everlafting 
Atonement,  and  wait  for  restoring  Grace. 

Or,  am  I  endeavouring  to  walk  clojely  with  my  God, 
in  all  the  Duties  of  Holinejs^  but  daily  Infirmities  break 
out,  daily  Follies  and  Guilt  attend  me?  I  make  fore 
Complaints  indeed,  becaufe  of  the  perpetual  Work- 
ings of  indwelling  Sin ;  yet  I  will  not  defpair.  I  love 
the  Word  of  God,  and  I  read  it  to  keep  me  from 
finning :  But  St.  John  allures  me,  if  any  Man  fin 
through  the  Weaknefs  of  Nature,  and  the  Preva- 
lence of  daily  Temptations,  we  have  an  Advocate  with 

Vol.  II.  T  the 


/■ 


274  Vbe  praBical  Ufes  Vol.  II. 

the  Father,  even  J e fits  the  Righteous ,  i  John  ii.  i,  2. 
And  he  is  an  effectual  Advocate,  becaufe  he  is  a 
'Propitiation  for  our  Sins  •,  and  he  pleads  in  the  Virtue 
of  his  own  Blood.  O  may  I  ever  maintain  a  con- 
ftant  Exercife  of  Faith  on  the  Son  of  God,  as  my 
great  High  Prieft  !  May  I  keep  up  a  lively  and,  de- 
lightful Senfeof  the  All-fufficiency  of  his  Atonement 
upon  my  Spirit,  that  this  which  is  the  Glory  of  my 
Religion,  may  alfo  be  the  daily  Life  of  my  Soul. 

II.  This  Doctrine  of  Atonement  for  Sin,  (hould 

be  ufedas  a  powerful  Motive  to  excite  Repentance  in  eve- 
ry Heart  where  Sin  hath  dwelt.  Repentance  and  For- 
givenefs  are  joined  together  Tn  the  Commifiion  of  our 
exalted  Savimry  Acts  v.  31.  Grace  is  a  fweet  and 
conft raining  Motive  to  Duty.  There  is  abundant 
Encouragement  for  Sinners  to  repent  ancl  mourn  be- 
fore God  for  their  pad  Trarifgreflions,  becaufe  the; 
Blood  of  Jefus  has  provided  Pardon  for  them.  1  John 
i.  9.  If  we  confefs  our  Sins,  God  is  faithful  to  his  own 
"Word,  zndjuft  and  true  to  his  Son  Jefus,  to  forgive, 
fuch  Offenders,  and  his  Blood  will  cleanje  us  from  our 
Sins.  The  fallen  Angels  are  not  called  and  encourag'd 
by  divine  Mercy,  to  repent  of  their  heinous  Rebelli- 
ons ;  for  there  is  no  Saviour,  there  is  no  atoning  Sa- 
crifice provided  for  them. 

Reflection.  And  is  there  fuch  an  Atonement  made  ? 
And  are  there  fuch  Pardons  provided  for  fuch  guilty 
Wretches  as  I  have  been  ?  Is  God  reconciling  him- 
felf  to  Men,  and  reconciling  Men  to  himfelf,  by 
the  Blood'  of  Jefus  ?  Then  Jet  my  Soul  mourn 
for  all  her  Follies,  all  her  pad  Iniquities.  Let 
me  be  cover'd  with  Shame,  and  lie  in  the  Duft 
at  the  Foot  of  God.  O  let  him  fpeak  Peace  and 
Forgivenefs  to  me,"  through  the  Blood  of  Chrift.  / 
remember  my  Guilt  and  am  confounded,  and  open  my 
Mouth  no  mbre  to  vindicate  my  felf:  I  am  over- 
whelmed with  this  amazing  Inftance  of  divine  Love  : 
God  has  fent  his  Son  to  die  for  me,  and  is  pacified  to- 

■  •   '    vJard 


Serm.  XXXVI.     of  ChrijYt  Atonement,        275 

-ward  me,  for  all  that  I  have  done  again  ft  him.  O 
wretched  Creature  that  I  am,  that  ever  I  fhould 
rebel  againft  a  God  of  fuch  Companion !  Againft 
a  God,  who  ajl  this  while  had  fuch  kind  De- 
figns  towards  me,  and  was  making  his  own  Way 
to  Reconciliation  and  Peace,  through  the  Blood  of 
his  own  Son  !  I  find  now  by  fweet  Experience,  what 
J  have  been  often  told  by  other  Chriftians,  that  the 
jnoft  kind|y  Workings  of  true  Repentance,  arife  from 
the  Senfeof  a  forgiving  God,  and  a  dying  Saviour. 

III.  Let  us  ufe  this  Atonement  of  Chrift,  as  our 
lonftant  Way  of  Accefs  to  God  in  all  our  Prayers.  This 
is  the  only  fafe  Method  of  Addrefs  to  the  Mercy- 
Seat  :  'Tis  ordained  for  this  very  Purpofe,  to  help  a 
Sinner  near  to  God.  Heb.  x.  19.  Having  therefore, 
Brethren,  boldnefs  to  come  into  the  Holiejl  by  the  Blood  of 
Jefus,  and  having  an  High  Prieji  over  the  Houfe  of  God, 
let  us  draw  near  with  a  true  Heart.  He  is  afcended 
to  Heaven  before  us,  he  is  entered  within  the  Veil  in 
Virtue  of  his  Sacrifice  ;  he  has  befpoke  Acceptance 
for  our  Perfons  before  the  Throne,  and  a  favourable 
Audience  for  all  our  Prayers.  Whatfoever  we  ask 
of  the  Father,  we  mull  ask  it  in  his  Name,  and  efpe- 
cially  in  the  Name  and  Vertue  of  his  great  Atone- 
ment :  All  the  Blefiings  that  God  has  to  beftow,  are 
purchafed  by  his  Sufferings. 

Refleclion.     Remember,    O    my    Soul,    and    be 
humble;  Remember  thou  canft  not  be  a  welcome 
Gueft  even  at  the  Throne  of  Grace,  unlefs  thou  arc 
fprinkled  with  the  Blood  of  Jefus.     The  God  whom 
thou  haft  offended,  is  a  great  God,  and  a  terrible,  a 
God  of  Holinefs,  like  a  devouring  Fire;  a  God  of 
awful  Majefty  and  fevere  Juftice,  who  will  by  no  means 
clear  the  Quilty,  without   fome  Recompence  for  his 
broken  Law.     Pare  not  approach  him  therefore, 
but  under  the  Protection  of  the  Blood  of  his  Son  : 
Chrift  is  fet  forth  as  our  Propitiation  through  Faith  in 
bis   Blood.    If  thou   bring  the  Atonement  of  Chrift 
T  2  in 


276  The  pr  attic  al  XJfes  Vol.11. 

in  the  Hand  of  thy  Faith,  thou  fhalt  find  fweet 
and  eafy  Accefs  :  And  when  thou  art  fill'd  with  in- 
ward Sorrows,  thou  may'ft  pour  them  out  all, 
and  fpread  thy  Complaints  and  thy  Burdens  before 
the  Eyes  of  thy  God,  with  inward  Confolation  and 
Hope. 

Lord,  I  have  finned,  but  thy  Son  has  fuffered  : 
I  come  to  the  Throne  of  Grace  in  his  Name.  My 
Offences  cry  for  Vengeance,  but  the  Blood  of  Jefus 
/peaks  better  'Things,  and  cries  louder  for  Peace  and 
Pardon.  Let  the  Voice  of  that  Blood  which  has 
made  full  Satisfaction  for  the  vileft  Sins,  prevail  over 
all  my  Unworthinefs.  Let  the  Lamb  which  is  ih 
the  midft  of  the  Throne  be  honoured  this  Day,  by 
introducing  a  guilty  Creature  with  all  his  Complaints 
and  Sorrows  into  thy  awful  Prefence,  and  thy  di- 
vine Favour.  Let  me  obtain  Grace  in  the  Hour 
of  my  Diftrefs  and  Necefllty  :  And,  O  that  I  may 
find  fuch  Succefs,  and  fuch  eafe  of  Soul,  in  drawing 
near  to  God  by  the  Blood  of  Chri/l,  that  on  all  Oc- 
cafions  I  may  run  to  this  Refuge,  and  maintain 
humble  and  conftant  Communion  with  God  my  Fa- 
ther in  this  new  and  living  Way  of  Accefs.  May  this 
earthly  and  foolifh  Spirit  of  mine, .never  be  fuch  a 
Stranger  as  it  has  been  at  the  Mercy-Seat,  fince  the 
Door  of  Approach  is  always  open,  fince  I  have  fo 
glorious  an  Introducer. 

IV.    We   fhould  ufe  this  Atonement  of   Chrifl, 

as  a  divine  Guard  againfi  Temptation  and  Sin,   1  Pet.  i. 

i'5    18    19.     As  he  which  hath  called  you  is  holy,  fo  be 

'■  !x  in  nil  manner  of  Conyerfation,  for  ye  are  redeem- 

tHe  precious  Blood  of  Chrifl ,  as  of  a  Lamb  with- 

■nijh  and  without  Spot. 

jieolion.    And  has  this  Soul  of  mine,  which  was 

1  -vi  ry  to  Sin  and  the  Power  of  Satan  been  re- 

.  j  lJ  by    the   Death  of  the  Son  of  God  ?     And 

,  I  run  back  to  my  old  Slavery,    and  give  my 

ielf  up  again  to  the  Reign  and  Tyranny  of  Sin  ? 

Has 


Germ.  XXXVI.    of  Chrifts  Atonement.        277 

Has  this  guilty  and  polluted  Soul  been  wafli'd  in 
fo  precious  a  Laver  as  the  Blood  of  the  Son  of  God  ? 
And  lhall  I defile  my  felf again?  Shall  I  return  with 
the  Dog  to  bis  Vomit,  or  with  the  Swine  that  was  wafWd* 
to  her  wallowing  in  the  Mire  ?  It  was  Sin  that  coft 
my  Redeemer  fo  dear,  that  coft  him  Agonies  and 
Death  :  And  fhall  I  indulge  fuch  an  Enemy  in  my 
Heart,  and  obey  it  in  my  Practice?  God  forbid! 
How  jh  all  I  hat  am  dead  to  Sin,  by  my  Intereft  in  a 
dying  Saviour,  live  any  longer  therein  ?  'Tis  a  Scan- 
dal and  Reproach  to  this  blefied  Doctrine  of  Atone- 
ment, if  I  mould  ever  dare  give  a  Loofe  to  my  Ini- 
quities, while  I  profefs  Faith  in  the  Blood  of  Christ. 
Grant,  O  Jefus,  that  I  may  never  turn  this  adorable 
Grace  of  thine  into  Wantonnefs. 

V.  The  Atonement  of  Chrift  is  an  Argument  of 
'prevailing  Force  to  be  ufed  in  Prayer,  when  we  plead 
for  the  Aids  of  the  blejfed  Spirit ;  when  we  aik  for  his 
facred  Influences  to  enlighten,  to  fanctify,  or  ro 
comfort  our  Souls.  The  Spirit  flows  down  to  us  in 
the  Blood  of  Chrift. 

Reflexion.  Holy  Father,  thou  haft  not  with- held 
thy  Son  Jefus,  but  haft  given  him  to  die  for  me, 
and  wilt  thou  not  give  me  thy  Spirit  to  live  in  me, 
and  to  raife  me  to  a  divine  Life  ?  Even  when  I  was 
dead  in  I'refpaffes  and  Sins,  my  bleffed  Saviour  pour- 
ed out  his  own  Soul  to  Death,  that  I  might  be  re- 
covered to  thy  Favour  ;  and  {hall  I  not  have  thine 
Image  impreft  upon  me  by  the  Spirit,  that  I  may 
appear  before  thee  in  the  Beauty  of  Holinefs  ?  Shall 
I  be  fprinkled  with  the  Blood  of  Chrift,  and  have 
my  Errors  forgiven,  and  fhall  I  not  have  divine 
Light  bellowed  upon  me,  that  I  may  not  wand  r 
afrefh  in  the  Ways  of  Error  andDarknefs?  Is  my 
Guilt  cancelled,  and  are  my  Iniquities  removed  by 
the  great  Atonement  of  the  Son  of  God,  and  wic 
thou  not  beftow  thy  fanctify ing  Spirit  upon  me, 
to  guard  me  from  renewed  Guile  and  frefhlniqui- 

T  3  -  ties  ? 


278  The  practical  Vfes  Vol.  IL 

ties  ?  Lord,  have  I  not  fled  to  lay  hold  on  the  Hope 
jet  before  me  ?  Haft  thou  not  forgiven  all  my  Sins  ? 
And  mall  not  the  Spirit,  the  Comforter,  fpeak  Peace 
to  my  Soul,  and  fill  me  with  Hope  and  Joy  iri  be- 
lieving ?  Wilt  thou  deny  thy  Spirit  to  any  Creature, 
for  whom  thy  Son  has  poured  out  his  invaluable  Life 
and  Blood  ? 

[If  this  Sermon  be  too  long,  here  is  a  proper  Paufe.] 

How  great  and  deferable  are  the  Advantages  that 
we  have  found  already  to  be  deriv'd  from  this  Go- 
fpel  of  Atonement  ?  May  our  Souls  pofiefs  and  im^ 
prove  them  all !  But  there  are  ftill  more  Treafures 
of  divine  Grace  to  be  dug  out  of  this  golden  Mine  : 
9Tis  aa  inexhaufted  Fountain  of  Duties  and  Bleflings. 
I  proceed  therefore  to  point  out  more  of  them  to  the 
Eye  of  Faith* 

VI.  We  mould  ufe  this  Doctrine  of  Propitiation 
for  Sin  by  the  Death  of  Chrift,  as  an  everlafling 
Spring  of  holy  Love  to  God  the  Father,  and  to  his  Son 
Jefus  Chrift.  Great  and  unfpeakable  was  the  Love 
of  God  the  Father  :  1  John  iv.  9,10.  Herein  is  Love  \. 
not  that  we  loved  him,  but  he  hath  loved  us,  and  fent  his 
Son  to  be  the  Propitiation  for  our  Sins.  Great  and 
unfpeakable  is  the  Love  of  Jefus  the  Saviour;  it 
has  Heights  and  Depths,  and  Lengths  and  Breadths  in  it 
which  pafs  our  Knowledge,  Eph.  iii.  18.  For,  when 
we  wen  Enemies,  he  died  to  reconcile  us  to  God,  Rom. 
v.  10.  The  great  and  blefTed  God  had  no  richer 
Gift,  than  his  Son,  and  he  beftowed  his  Son  upon  us. 
Chrift  Jefus  himfelf  made  his  Flefh  and  Soul  an  Of- 
fering for  our  Sins.  'Twas  a  Spring  of  divine  Love 
that  arofe  from  theBofom  of  God,  and  runs  through 
all  this  facred  Tranfa&ion  in  many  blefTed  Streams : 
It  runs  through  all  the  Length  of  Time  into  a  long 
Eternity.  How  mould  this  melt  and  foften  our 
Hearts,  into  Returns  of  Love  to  the  great  God,  and 
a  to 


Scrm.  XXXVI.      of  Chrifis  Atonement.       279 

to  his  Son  Jefus  Christ.  We  love  him,  ( faith  the 
beloved  ApoftleJ  becaufe  be  firfi  loved  us,  1  John 
iv.  19. 

Refletlidn.  And  what  fhall  I  do  to  raife  my  Love 
to  God  my  Father,  and  my  blefled  Redeemer  ? 
When  I  was  a  Stranger  and  an  Enemy,  God  recon- 
ciled me  to  himfelf,  by  fending  his  Son  to  die  for 
me.  How  hard  is  this  wretched  Heart  of  mine",  that 
it  feels  no  more  powerful  ImprelTions  from  this  ama- 
zing Love  and  Compafiion  of  God  to  a  rebel  Crea- 
ture !  What  Sorrows,  what  Indignities,  what  bitter 
Scoffs,  what  Loads  of  Reproach,  what  inward  and 
unknown  Agonies  of  Soul,  what  a  fhameful,  and 
painful,  and  curfed  Death,  did  the  blelTcd  Son  of 
God  endure  for  my  fake  ?  And  can  I  forbear  to  love 
him  ?  Alas  !  how  cold  are  my  Affections !  How 
feeble  and  languid  is  my  Zeal  !  What  poor  forry 
Returns  do  I  make  for  thefe  infinite  Condefcenfions 
of  divine  Love  !  Warm  my  Heart,  O  Jefus,  with 
thy  Love,  and  inflame  all  my  Affections.  O  may- 
all  the  Powers  of  my  Soul  exert  their  utmofr.  Dili- 
gence in  the  Service  of  the  Son  of  God,  that  has  re- 
deemed me  !  His  Love  wasjlronger  than  Death  ;  and 
fhall  it  not  cohftrain  me  to  love  him  ?  Did  he  lay- 
down  his  Life  for  my  fake,  and  fhall  I  not  lay  ouc 
and  employ  my  Life  with  all  my  Talents  and  Ca- 
pacities to  his  Honour  ?  Bleffed  Jefus,  I  grieve,  I 
mourn,  I  am  confounded  that  I  feel  no  more  of 
the  conftraining  Influences  of  thy  dying  Love,  to 
make  all  my  Duty  and  Obedience  eafy  and  de- 
lightful. 

VII.  This  Doctrine  carries  in  it  aftrong  Perfuafive 
to  that  Love  and  Pity  which  we  Jhould  Jhew  on  all  Oc- 
cafions  to  our  Fellow-Creatures.  When  the  Apoftle 
John  had  magnified  the  Love  of  God,  in  that  he 
fent  his  Son  to  be  a  Propitiation  for  our  Sins  :  He 
makes  this  Inference,  Beloved,  if  Godfo  loved  us,  we 
ought  alfo  to  love  one  another,  1  John  iv.  11.    And  in 

T  4  the 


'280  The  pradficalTJfes  Vol.  II. 

the  foregoing  Chapter,  he  raifes  this  Inference  of 
Love  to  a  fublime  Degree  :  Becaufe  Godhatb  laid  down 
his  Life  for  us,  we  ought  to  lay  down  our  Lives  for  the  Bre- 
thren. But  how  can  any  Perfon  make  a  Pretence  to 
Chriftianity,  who  hath  the  Good  of  this  World,  andfeeth 
his  Brother  have  need,  andfkutteth  up  his  Bowels  ofCom- 
■pafjion  from  him  ?  Now  can  fuch  an  hardened  and 
cruel  Heart  pretend  that  the  Love  of  God  dwells 
there?   1  John  iii.  16. 

This  blefTed  Truth  of  the  Forgivenefs  of  Sin  thro* 
the  Propitiation  of  Chrift,  demands  of  us  the  Duties 
of  Forbearance  and  Forgivenefs,  of  Kindnefs  and  Ten- 
dernefs  to  Men*  Be  ye  kind  one  to  another,  and  tender- 
hearted, forgiving  one  another,  even  as  God  for  Cbrift's 
fake  hath  forgiven  you,  Eph.  iv,  32.  Shall  Chrifti- 
ans  bite  and  devour  each  other,  fhall  they  rage  a- 
gainft  each  other  with  bitter  Reproaches,  /hall  they 
quarrel,  and  grieve,  and  wound  each  other,  who 
were  once  Fellow-Slaves  in  the  Chains  of  Guilt  and 
Death,  and  were  redeemed  together  by  the  volun- 
tary Death  of  the  Son  of  God  ?  Shall  they  who 
have  known  and  rafted  fuch  divine  Companion, 
imitate  the  Rage,  and  Malice,  and  Envy  of  Hell,  ra- 
ther than  the  heavenly  Example  of  the  blefTed  Jefus  ? 

Refctlioni  And  haft  thou  never  felt  the  Influence 
of  this  divine  Trutn,  O  my  Soul,  this  blefTed  Do- 
ctrine of  atoning  Love  ?  Doft  thou  fwell  with  An- 
ger ?.  Doft  thou  refent  every  fuppofed  Injury  ?  Doft 
thou  indulge  a  Spirit  of  Revenge  ?  And  do  thy 
Thoughts  contrive  Mifchief  to  Men,  while  the 
Thoughts  of  the  Son  of  God  are  all  Tendernefs  and 
CompafTion  toward  thee  ?  Had  he.refented  all  thy 
Iniquities,  had  he  meditated  Vengeance  for  all  thy 
Crimes,  he  had  never  laid  down  his  Life  to  refcue 
thee  from  Hell,  and  thy  State  and  thy  Cafe  had  been 
miferable  without  Hope. 

Haft  thou  no  Pity  for  the  Poor,  when  their  Ne- 
ceffities  and  Groans  cry  aloud  for  thy  Relief?    The 
Sort  of  God  did  not  deal  thus  with  thee :   He  ex- 
pended 


Serm.XXXVL    of  Chri ft1  s  Atonement.        281 

pended  the  Riches  of  his  Love  upon  thee,  even  his 
unfearchable  Riches  of  Grace  :  And  when  no  other 
Price  was  fufficient  to  redeem  thee  from  Death,  he 
gave  up  himfelf  for  thee,  and  made  his  own  Soul  aft. 
Offering  for  thy  Sins.  Remember  therefore,  when 
Provocations  to  Anger  are  fet  before  thee,  and  thou 
feeleft  the  inward  rifing  Paflion,  remember  the 
Death  and  Love  of  the  Son  of  God,  re  mem  Mr  the 
Price  of  thy  Forgivenefs. 

VIII.  Patience  under  heavy  Afflitlions,  is  another 
divine  Leflbn  that  we  mould  learn  from  this  Do*- 
ftrine  of  the  atoning  Death  of  Chrift  ;  and  not 
Patience  only,  but  holy  Joy  in  the  midft  of  earthly  Sor- 
rows may  be  derived  from  the  fame  Spring.  Rom. 
v.  1,  &c.  Being  juftified  by  Faith  we  have  Peace  with 
God  through  our  Lord  Jejus  Cbrift,  we  rejoice  in  Hbpe 
of  the  Glory  of  God  ;  and  not  only  fo,  but  we  glory. in 
Tribulations,  becaufe  God  has  commended  his  Love  to- 
wards us  at  this  Rate,  in  that  while  we  were  yet  Sin- 
ners Chris!  died  for  us. 

Refleclion.  Why  then  fhould  my  Spirit  be  over- 
whelmed under  the  Troubles  of  this  Life?  Surely 
the  Mercies  which  I  enjoy  are  infinitely  greater  than 
all  my  Sorrows.  Goa  has  redeemed  my  Soul  from 
Hell  by  the  Blood  of  his  Son.  Lord,  I  would  fup- 
prefs  all  my  repining  Thoughts  ;  I  am  humble,  I 
am  thankful ;  and  though  thou  vifiteft  me  with  Cha- 
ftifements,  to  reduce  me  from  my  Follies,  thou  haft 
not  laid  on  me  the  Burden  of  my  Sins,  nor  call'd  me 
to  the  hard  and  dreadful  Work  of  anfwering  the 
fevere  Demands  of  thy  broken  Law.  This  Burden 
thy  own  Son  has  borne ;  this  Work  he  has  perfor- 
med. The  Cup  of  common  Sorrows  which  my  heaven- 
ly Father  puts  into  my  Hand,  /hall  I  not  drink  it !  It 
is  not  a  Cup  of  fuch  Anguifh  and  Terror  as  the  Son 
of  God  drunk  up  for  my  fake.  Why  mould  a  Crea- 
ture faved  from  Hell,  be  impatient  and  uneafy  at 

any 


fi82  The  practical  Ufes  Vol.  lit 

any  of  the  little  Sufferings  which  he  iuftaina  here 
on  Earth  ? 

This  is  not  only  a  powerful  Argument  to  com- 
pofe  my  Soul  to  Refignation  under  Troubles,  but 
even  to  raife  me  to  holy  Joy.  Surely  he  that  has 
loved  me,  and  has  given  his  own  Son  up  to  Death 
for  me,  does  not  afflict  me  wittingly,  nor  grieve  my 
Spirit  beyond  what  he  lees  neceffary.  He  tranfacts 
all  his  Affairs  with  me  according  to  that  Covenant 
of  Love  whereby  he  ordained  his  Son  to  die  for  me  ; 
and  he  will  beftow  upon  me  every  good  Thing  in 
its  proper  Seafon  :  He  that  /pared  not  his  own  Son,  but 
gave  him  up  to  die  for  us,  jhall  he  not  with  him  freely 
give  us  all  Things ! 

,  Blefs  the  Name  of  thy  God,  O  my  Soul,  Jet  my 
Heart  be  fill'd  with  Thankfulnefs,  and  my  Lips 
"with  Praife :  He  has  diftinguifhed  thee,  my  Soul, 
by  peculiar  Blefiings.  He  has  made  no  fuch  Pre- 
paration of  an  Atonement  for  Angels,  thofe  hea- 
venly Creatures,  when  they  finried  againfl  him,  but 
they  are  cajl  down  into  Chains  of  Darknefs ;  and  why 
am  not  I  caft  into  Chains  of  Darknefs  too  ?  He  has 
rot  revealed  this  Grace  to  feveral  large  Heathen  Na- 
tions :  They  know  nothing  of  a  Redeemer  :  But  he 
has  revealed  his  Son  to  me,  in  the  Glory  and  Grace 
of  his  Atonement :  He  has  raifed  me  to  the  Hope 
of  eternal  Life,  by  the  Death  and  the  Refurreetion 
ofjefus  his  Son.  Let  all  my  Murmurings  and  Im- 
patience be  filent  for  ever.  The  worft  of  my  prefent 
Sufferings  are  not  worthy  to  be  compared  with  the  Glory 
that  (hall  be  revealed,  the  Glory  purchafed  by  the 
Sufferings  of  Chrijl. 

IX.  The  Doctrine  of  the  Atonement  of  Chrift 
gives  us  a  bleffed  Invitation  to  the  Lord*s  Supper,  where 
Chrijl  crucify* d  is  fet  forth  before  us  in  the  Memorials  of 
bis  Propitiation, 

The 


Sferm.  XXXVI.     tfCMJl's  Atonement.        283 

The  Propitiation  of  Chrift  is  of  fo  conftant  and 
univerfal  Ufe  in  the  whole  of  our  Religion,  that  our 
blefied  Lord  would  not  fuffer  us  to  live  without  fome 
fenfible  Tokens  and  Signs  of  it,  and  thefe  are  to  be 
frequently  repeated  to  the  End  of  the  World  ;  and 
therefore  he  has  given  a  mod  exprefs  and  pofitive 
Command,  Luke  xxii.  19.  This  do  in  Remembrance  of 
me.  And  the  Apoftle  Paul,  1  Cor.  xi.  26.  where 
he  teaches  the  Corinthians  this  Ordinance,  aflureS 
them,  as  often  as  ye  eat  this  Bread,  and  drink  this  Cup9 
ye  do/hew  the  Lord's  Death  till  he  come.  Our  bleffed 
Lord  has  not  given  us  fuch  a  peculiar  Memorial  of 
any  of  his  other  Actions  or  Offices  as  he  has  of  his 
Priefthood  and  Sacrifice. 

Refleclion.  And  fhall  I  not  do  Honour  to  the  Me- 
mory of  my  dying  Saviour  ?  Shall  I  refufe  to  re- 
member my  great  High  Prieft,  and  his  Propitia- 
tion for  Sin,  in  the  Way  and  Manner  in  which  he 
has  enjo'in'd  me  ?  Do  I  not  truft  in  the  Death  of 
Chriji  for  my  Salvation,  and  fhall  I  not  glory  in  his 
Crofs,  and  profefs  it  before  the  World  ?  Do  I  not 
ftand  in  daily  need  of  this  Bread  of  Life  which  was 
broken  for  my  fake,  and  fhall  I  reject  the  Memo- 
rials of  his  broken  Body,  when  his  Flefh  and  Spirit 
were  made  an  Offering  for  my  Guilt  ?  Do  I  not 
hope  for  Forgivenefs  through  his  Blood,  and  fhall  I 
not  drink  this  Cup  of  Reconciliation  which  he  has 
mingled  ?  I  have  learnt  by  the  Gofpel,  the  Excel- 
lency and  Virtue  of  the  Propitiation  of  Cbrisl,  to 
cancel  my  Iniquities,  and  fhall  I  not  receive  this 
Propitiation  in  all  the  Methods  of  his  own  Ap- 
pointment ?  Shall  I  dare  to  fay,  'tis  enough  for  me 
to  read  it  in  the  Bible,  and  to  hear  it  in  the  Miniftry 
of  the  Word,  and  to  meditate  on  it  in  private,  when 
my  Lord  has  given  me  an  exprefs  Command  to  re- 
ceive it  alfo  in  thofe  Emblems  and  fenfible  Figures 
of  Bread  and  Wine,  and  has  fancl ify'd  them  for  this 
very  Purpofe  ?  Is  this  a  kind  Return  to  him  that 
died  for  me  ? 

Blefied 


$4  £&  prattical  Ufes  Vol.  IL 

'Blefied  Redeemer,  forgive  all  my  Omifiions,  my 
Delays,    my  carelefs   or   flothful   Neglects   of  this 
;  Ordinance    of  thine,   and   all  my    iinful   In- 
born it.     O    fcatter  all    my   Doubts, 
banifh  all  my  ExcufeS,    and  bring  me  to  thy  ho- 
is  a   penitent  and  humble    Difciple,    as 
a    word  y  and  joyful  Receiver  ;  there  let  me  join 
.  ^ellow  Chriftians  and  remember  thy  dying 
] 

We  may  ufe  this  Doctrine  as  our  moft  effectu- 
al Dr  fence  againft  the  Terrors  of  dying  j  and  as  our  joyful 
h  pe  of  our  blejfed  Refurrettion. 

The  Atonement  of  Cbrift  is  a  divine  Support  irt 
the  Agonies  of  Death.  At  fuch  a  Seafon  a  thoufand 
-  paft  Iniquities  will  fome  times  croud  irt  upon  the 
Memory,  and  fill  the  Soul  with  Horror,  and  per- 
haps Satan  the  Accufer  makes  a  dreadful  Aflault 
upon  the  Confcience  at  the  fame  time,  and  torments 
the  Spirit  with  painful  Agonies :  But  the  moft  for- 
midable Terrors,  the  fhapeft  Agonies  find  a  Relief 
here,  the  very  Sting  of  Death  is  taken  away  by  the 
yt  Death  of  Chrift,  i  Cor.  xv.  §6.  The  Sting  of  Death 
is  Sin,  and  the  Strength  of  Sin  to  condemn  us  is  the 
Law  of  God ;  but  Thanks  be  to  God  through  Chrisl 
Jefus,  who  hath  anfwered  the  Demands  of  the  con- 
demning Law,  and  taken  away  the  Sting  of  Death 
by  his  atoning  Sacrifice. 

We  may  now  venture  into  the  Prefence  of  a  holy 
and  righteous  God,  laying  frefh  hold  of  the  Atone- 
ment in  a  dying  Hour  by  a  living  Faith,  and  having 
our  departing  Spirits  fprinkled  with  the  Blood  of 
Chrisl.  'Twas  this  very  Blood  in  the  Virtue  of  which 
Jefus  himfelf  was  raifed  from  the  Dead,  Heb.  xiii.  20. 
The  God  of  Peace  brought  again  from  the  Dead  our  Lord 
J  ejus,  the  great  Shepherd  of  the  Sheep,  through  the  Blood 
of  the  everlafling  Covenant.  'Twas  in  the  Virtue  of 
this  Blood  that  he  afcended  and  appeared  before  God 
in  Heaven :   Heb*  ix,  12.  Chriji  by  his  own  Blood  en- 

Ur*d 


germ.  XXXVI.    of  Chrifts  Atonement.        285 

ter'd  into  the  holy  Place,  having  obtained  eternal  Redemp- 
tion for  us. 

Did  the  curfed  Guilt  of  our  Sins  bring  the  Son  of 
God  down  from  Heaven  to  Earth,  did  it  fmite  him 
to  Death,  and  lay  him  low  in  the  Grave  ?  But  the 
Power  of  his  compleat  Atonement  has  broken  the 
Bonds  of  Death  and  the  Grave  •,  this  has  brought 
him  back  to  Life  again,  and  has  rais'd  him  from 
Earth  to  Heaven  ;  and  by  the  fame  Blood  of  his 
Crofs  he  has  opened  an  effectual  Way  for  our  rifing 
from  the  Dead,  and  our  final  Admiffion  into  the 
Place  of  Blefiednefs,  As  Aaron  the  Jezvijh  High- 
Prieft  might  not  dare  to  venture  into  the  Holy  of  Ho- 
lies without  the  Blood  of  Expiation,  fo  Chriji  our 
great  High-Prieft,  when  he  had  once  taken  our  Sins 
upon  him,  might  not  afcend  to  Heaven  into  the 
Prefence  of  God,  till  in  the  Language  of  Scripture 
he  could  carry  bis  Blood  with  him,  till  he  could  fhew 
a  full  Atonement,  Now  that  very  fame  Blood  and 
Sacrifice  which  gave  Chriji  himfelf  a  joyful  Admif- 
fion into  Heaven,  who  was  the  great  Shepherd  and  the 
Reprefentative  of  his  People,  will  alfo  give  every 
one  of  his  Sheep  a  fafe  and  glorious  Entrance  into  the 
Prefence  of  God.  This  we  may  hope  for  with  a 
chearful  Heart,  when  our  departing  Spirits  are  cal- 
led away  from  this  lower  World.  And  for  the  fur-» 
ther  Joy  of  our  Faith,  we  fhould  remember  alfo, 
that  in  the  Virtue  of  the  fame  Blood  we  mail  be 
raifed  from  the  Grave  :  The  Grave  fhall  obey  the 
Voice  of  him  that  died  for  us  ;  for  he  has  ranfom'd 
us  from  the  Power  of  it.  Then  the  Soul  and  Body 
of  every  Difciple  of  Chriji  fhall  be  introduced  with 
divine  Acceptance  to  dwell  where  Jefus  is,  and  to  be- 
hold his  Glory. 

Refletlion.  Why  then  art  thou  fo  terrify'd,  O  my 
Soul,  at  the  Thoughts  of  dying  ?  Why  all  thefe 
Shudderings  of  the  Flefh,  and  thefe  Agonies  of  Spi- 
rit at  the  Apprehenfions  of  Death  and  the  Grave  ? 
Are  the  Sins  of  thy  Life  great  and  numerous  ?    Do 

they 


28(?  Ihe praBical  Ufes  Vol.  II, 

they  throng  in  upon  thy  Confcience,  and  fill  thy 
Thoughts  with  Tumult  and  Terror  ?  Remember 
•the  Time,  the  dark  and  difmal  Hour,  when  Jefus 
thy-  Saviour  bore  all  thofe  very  Sins  in  bis  own  Body 
on  the  Tree:  There  the  Demands  of  divine  Juftice 
were  all  anfwer'd,  and  Sin  has  now  no  Power  to  con- 
demn the  Saint,  nor  has,  Death  Power  to  hurt  him 
in  his  beib  Iuterefts.  Who  jhall  condemn  ?  It  is 
;1-  thai  has  died,  yea,  rather  has  rifen  again,  as 
a  compieat  Conqueror  over  Death.  And  is  not  Chris! 
thy  Head;  thy  Redeemer,  and  the  Captain  of  thy 
Salvation  P 

Let  me  call  p  mind  the  folemn  Seafons  of 
Tiartfac^ion  between  Chrift  and  my  Soul.  Have  \ 
not  reftgn'd  my  felf  to  him  as  an  all-fufficient  Sa- 
viour, to  deliver  me  both  from  $he  Guilt  and  the 
Power  of  every  Sin  ?  Have  I  not  trufted  in  the 
Blood  of  his  Atonement,  and  felt  the  quickening 
Power  of  his  Spirit  as  the  Fruit  of  his  Blood  2 
Has  he  not  raifed  me  to  a  new  Life  ?  What  if  the 
mortal  Body  muft  die  becaufe  it  has  Sin  in  it,  yet  my 
Spirit  Jhall  live,  becaufe  Chrift  is  my.  Righteoufnefs. 
Fear  not  then,  O  my  Soul,  but  go  chearfully 
through  the  Gates  of  Death  when  he  calleth  thee, 
Jefus  has  taken  away  the  Terrors  of  that  dark  Paf- 
fage.  He  has  depriv'd  Death  of  its  Sting,  and,  fan- 
ctified  the  Grave  for  a  fweet  deeping  PJace.  A- 
waken  all  the  Powers  of  thy  Faith,  and  triumph 
over  the  conquered,  Enemy.  The  Juftice  of  God 
is  become  thy  Friend,  and  D^ath  can  do  no 
Mil  chief  to  the  Friends  of  God,  reconciled  by  the 
Blood  of  Jefus.  Look  forward  and  behold  thy  great 
Fore-runner  ready  to  introduce  thee  into  the  Pre- 
sence of  his  Father  and  thy  Father,  his  God  and  thy, 
God,?  with  exceeding  Joy.  $id  a  joyful  Farewel  to 
Fiefh  and  Senfe,  thole  bufy  Tempters  ;  farewel  to, 
Time  and  this  World,  and  all  Things  that  are  not 
divine  and  holy.  Turn  thy  Back  on  all  vifible 
Objects,  clofe  thine  Eyes  with  a  fmiling  Countenance, 

forget 


'  Serm.  XXXVI.  of  ChrijV  s  Atonement.         2%7 

forget  Earth  for  ever,  and  enter  into  the  heavenly 
Manfions. 

XI.  The  View  of  Chrift  as  our  Propitiation,  is  not 
only  a  fafe  Defence  againft  the  Terrors  of  Death,  but 
'tis  a  divine  Allurement  toward  the  upper  World,  There 
lives  our  dear  Redeemer,  our  blefied  and  beloved 
Lord,  who  rarifomed  our  Souls  from  Sin  and  Hell. 
There  he  reigns  on  the  Throne  as  King  of  Glory, 
who  once  hung  on  the  Crofs  as  our  Sacrifice  of  A- 
tonement :  The  Lamb  of  God  in  the  midft  of  the  Throney 
with  the  Signals  of  his  Death  upon  him.  The  Sight 
of  thefe  Signals  fhall  open  all  our  Springs  of  Love  : 
Joy,  Love,  and  Gratitude  mail  hli  the  departed 
Spirit  :  As  foon  as  we  are  abfent  from  the  Body  we  are 
prefent  with  the  Lord  who  died  for  us. 

Refleclion.  O  happy  Day  and  happy  Hour  indeed, 
that  fhall  finifh  the  long  Abfenee  of  my  Beloved, 
and  place  me  within  Sight  of  my  adored  Jefus ! 
"When  fhall  I  fee  that  lovely,  that  illuflrious  Friend, 
who  laid  down  his  own  Life  to  refcue  mine,  his  own 
valuable  Life  to  ranfom  a  Worm,  a  Rebel  that  de- 
ferved  to  die  ?  He  fuffered,  he  groaned,  he  died ; 
but  he  rofe  again,  the  blefied  Saviour  arofe,  he  lives, 
he  reigns  exalted  over  all  the  Creation.  Faith  be- 
holds him  rifen,  and  reigning,  but  'tis  through  a 
Glafs,  'tis  at  a  Diftance,  and  but  darkly.  I  wait,  I 
hope  for  a  more  divine  Pleafure  ;  'tis  a  Delight 
worth  dying  for,  to  behold  him  Face  to  Face,  to  fee  him 
as  he  is,  to  converfe  with  his  wonderous  Perfon,  and! 
to  furvey  his  Glories,  Alas,  my  Soul  is  too  patient 
of  this  long  Diftance  and  Separation.  O  for  the 
Wings  of  Love,  to  bear  my  Spirit  upward  in  holy 
Breathings  !  Methinks  J  would  long  to  be  near 
him,  to  be  with  him,  ;o  give  him  my  higheft  Prai- 
fes  and  Thanks  for  my  Share  in  his  dying  Love.  \ 
would  rife  to  join  with  the  blefied  Acclamations, 
the  holy  Songs  of  the  Saints  on  high,  while  they  be- 
hold their  exalted  Sayigur.    How  fweet  their  Songs  ! 

How 


288  The  practical  Ufes,  &c.         Vol.11. 

How  loud  their  Acclamations !  This  is  the  Man,  the 
God-man  who  died  for  me  !  This  is  the  Son  of  God, 
who  was  buffeted,  who  was  crowned  with  Thorns, 
who  endured  exquifite  Anguifh,  and  unknown  Sor- 
rows for  me,  who  was  fcourged,  and  wounded,  and 
crucified  for  me  !  This  is  the  glorious  Perfon,  the 
Lamb  of  God,  who  warned  me  from  my  Sins  in  his 
own  Blood.  Blefling,  Honour,  and  Salvation  to  his. 
holy  Name  for  ever  and  ever.    Amen. 


■ 


S  E  R. 


,Serm.  XXXVII.  The  Chrifiians  Treafure.    289 

SERMON  XXXVII. 

The  Chriftian's  Treafure. 


1  C  o  R.  ili.  21. 

All  Things  are  yours. 

*)f  ■  1 1  S  a  peculiar  Delight  of  this  Apoftle  to 
furvey  the  BlefTingsw  we  derive  from 
-JL  Chrifi,  and  to  run  over  the  Glories  of 
the  Gofpel  in  flowing  Language.  At  the  End  of 
this  Chapter  he  reckons  up  the  Privileges  of  the 
Saints,  and  tells  them,  they  have  an  Intereft  in  all 
Things :  "  It  does  not  become  you,  fays  he,  to  en-  ^ 
"  ter  into  Parties,  and  to  glory  in  any  fingle  Man,  • 
"  no,  not  in  Paul,  Apollos,  nor  Cephas,  for  all 
"  things  are  yours,  whether  Life  or  Death,  whether 
"  this  World  or  the  other,  whether  Things  prefent  or 
cc  Things  to  come,  all  are  yours. 

To  improve  this  Proportion,  and  to  bring  it  down 
to  fome  practical  Purpofes,  let  us  confider, 

I.  What  we  are  to  underftand  by  this  extenfive 
Privilege  of  true  Chriftians,  contain'd  in  this 
Expreflion  ;  *All  Things  are  yours,  and  what  is 
the  true  Limitation  of  theSenfe  of  ic. 

II.  It  fhall  be  proved,  that  notwithstanding  the 
limited  Senfe  of  thefe  Words,  yet  the  Saints 
have  a  richer  Treafure  in  them,  than  the  great- 
eft  Riches  of  a  Sinner. 

Vol.  II.  U  III, 


2QO  floe  Chrijliaris  Treafure.         Vol.  It. 

III.  We  (hall  enquire  how  Chriftians  come  to  pof- 
fefs  fuch  a  Treafure.     And, 

IV.  See  what  Ufe  may  be  made  of  this  Doflrine. 

Firft,  What  are  we  to  under/land  by  this  Exprejfwn^ 
All  rpnings  are  yours  ? 

To  anlwer  this  Enquiry  clearly,  I  am  conftrain'd 
to  introduce  thefe  two  Negatives. 

ift,  We  are  not  to  fuppofe  here  that  all  Things 
are  in  the  Pojfejfwn  of  true  Chriftians,  and  under  their 
rower:  This  Truth  every  Man  is  a  Witnefs  of, 
that  the  Saints  have  neither  Heaven  nor  Earth  in 
their  prefent  Pofieflion.  The  Skin  and  Stars  are  not 
at  their  Command,  nor  the  Riches  of  this  World  in 
their  Chefts,  nor  the  Kingdoms  of  this  World  un- 
der their  Government.  No,  by  no  Means,  for  they 
are  mod  times  poor  and  mean  in  this  World,  many 
of  them  deftitute  of  the  common  Supports  of  Na- 
ture, and  the  Comforts  of  Life.  Chrijl  himfelf  their 
Lord  and  Mafter  had  not  where  to  lay  his  Head  :  And 
the  Apoftles,  who  were  the  Chief  of  Chriftians,  fuf* 
fered  Hunger  and  Thirft,  were  naked  and  buffeted  ;  they 
had  fometimes  neither  Food  nor  Raiment,  neither 
Reft  nor  Peace,  nor  any  certain  Dwelling-Place,  i  Cor. 
iv.  ii. 

idly.  And  as  all  Things  are  not  in  their  PofTef- 
fion,  fo  neither  are  we  to  underftand  that  all  Things 
in  a  civil  Senfe  are  their  Right  and  Property.  They 
have  not  a  juft  Claim  and  Demand  of  the  good 
Things  which  their  Neighbours  pofTefs,  nor  ought 
they  to  take  Pofiefiion  of  them,  though  they  had 
Power  to  do  it.  It  is  a  very  wicked  Principle  which 
has  no  Countenance  from  Scripture,  and  has  been 
abus'd  to  moft  unrighteous  and  bloody  Purpofes, 
that  Dominion  is  founded  in  Grace,  or  that  the  Saints 
have  a  pnefent  Civil  Right  to  all  the  Earth,  and  the  good 
Things  of  it.  From  this  fort  of  Doctrine,  fome  Men 
of  furious  Zeal  and  Enthufiafm  have  been  tempted 
to  rife  and  feize  on  the  Property  of  their  Neighbours. 
2  And 


Serm.  XXXVII.  The  Chrifliaiis  Treafure.     29 1 

And  indeed,  all  the  Per  [edition  in  the  World  upon  the 
Accounc  of  Religion,  is  built  on  this  Principle,  thac 
the  Saints  alone  have  a  Right  to  Peace  and  Liberty,  to  Ho- 
nour and  Money ,  and  all  the  good  Things  of  this  Life  ;  and 
that  the  HerSlick  and  the  Sinner  have  no  Right  to  any 
thing.  And  tho'  Perfecutors  are  very  much  afham'd 
to  own  this  Doctrine  in  Words,  yet  they  confirm  jfc 
and  comment  upon  it,  in  all  their  opp^eflive  and 
bloody  Practices. 

But  the  Chriftian  Religion  knows  no  fuch  Prin- 
ciples ;  it  allows  every  Man's  Property  and  Intereft 
in  the  Goods  of  this  World,  whether  he  be  a  Turk 
or  a  Jew,  a  Heathen  or  a  Chriftian,  a  Saint  or  a  Sin- 
ner. 'Tis  Providence  has  difpofed  of  thefe  outward 
Things  in  the  civil  Life,  and  Men  become  intitled 
to  them,  by  the  Laws  and  Agreements  of  Civil  So- 
ciety :  And  thus  a  rich  wicked  Man  may  be  righ- 
teoufly  poflefled  of  a  fine  Houfe,  and  purple  Rai- 
ment, may  have  a  well-fpread  Table,  and  large 
Lands  and  Dominions,  while  a  Saint  may  happen 
to  lie  at  his  Door  deftitute  of  Bread  and  Cloathing. 

But  in  what  Senfe  then  can  it  be  faid,  that  /Ml 
Things  are  theirs  ? 

To  give  a  juft  Anfwer  to  this  Enquiry,  we  muft 
take  Notice,  that  the  Apoftie's  firit  Defign  here,  is 
to  fhew,  that  Believers  need  not  be  i'o  fond  of  af- 
fuming  to  themielves  a  peculiar  Inrereft  in  one  Mi- 
nifter  or  another,  for  they  may  enjoy  the  Gifts  of 
all  j  All  are  for  their  fakes  :  And  from  this  fingle 
Hint  he  rifes  high  into  the  Privileges  of  theSaincs. 
Not  Minifters  only,  as  Paul  and  Cephas,  are  defign- 
ed  for  their  Benefic  ;  but  rdl  Things  are  theirs  :  A]l 
Things  in  Heaven  or  Earth,  in  Time,  or  in  Eter- 
nity, are  appointed  to  do  fome  Service  to  them. 

This  therefore  I  take  to  be  the  true  Senfe  of  my 
Text,  viz.  that  All  Things  in  the  Creation  of  God,  all 
Things  in  all  his  va/l  Dominions,  which  a  Chriftian  can 
or  jhall  at  any  Time  have  to  do  with,  fhall  as  certainly 
ferve  to  promote  his  true  Intereft,  and  bis  final  Happinefs, 

U  2  as 


2.92  T'he  Chriftian1  sfreafur e.         Vol.11. 

as  though  he  himfelf had  fovereign  Dominion  over  them, 
or  prefent  Pofjefjion  of  them  :  Always  fuppofing  that 
the  Chriftian  maintain  his  Character,  and  act  in  his 
Station  becoming  the  Dignity  of  his  holy  and  hea- 
venly Calling. 

The  plain  Meaning  of  the  Words,  is,  that  All 
Things  Jhatt  work  for  the  good  of  the  Saints.  But  the 
Apoftle  chufes  to  exprefs  this  in  a  noble  Manner 
here,  and  by  fuch  an  exalred  Figure  of  Speech  as 
aggrandizes  the  Character  of  the  Saints,  and  raifes 
their  Dignity  :  And  therefore  he  reprefents  them  as 
having  a  Property  in  all  Things,  and  fpeaks  fublime- 
3y  of  them,  as  though  they  were  Poffeffors  of  Hea- 
ven and  Earth. 

Now  the  Ground  on  which  he  builds  this  manner 
of  fpeaking,  may  be  fet  in  a  juft  and  eafy  Light. 
We  can  properly  be  faid  to  poffefs  nothing  but  what 
turns  to  our  Account,  what  is  of  fome  Service  or  Ad- 
vantage to  us  j  and  therefore  in  the  common  Lan- 
guage of  Life,  We  fay,  concerning  a  rich  covetous 
Man,  he  is  a  poor  Wretch,  he  has  nothing,  becaufe  he 
receives  Benefit  from  fo  fmall  a  Pare  of  his  Eftate  : 
And  in  truth,  he  has  no  more  than  he  enjoys  or  ufes. 
Now  the  true  Chriftian  reaps  the  Benefit  of  all 
Things  ;  and  God,  the  great  God,  the  Poffeffor  of 
Heaven  and  Earth,  makes  all  Things  work  together 
for  the  Benefit  of  his  People  •,  and  in  this  Senfe  it  is 
that  all  Things  are  theirs. 

All  Things  fhall  turn  to  their  Advantage,  either 
(1.)  for  the  Support  and  Comfort  of  their  temporal  Life  ; 
or  (2.)  for  the  Beginning  and  Improvement  of  their  f pi- 
ritual  Life  \  or  (3.)  for  their  PoffeJJion  and  Enjoyment 
of  Life  eternal. 

But  inftead  of  collecting  all  the  Treafuresand  Ri- 
ches of  the  Saints,  under  thefe  three  general  Heads,  I 
fhall  chufe  rather  to  make  a  Paraphrafe  on  the  whole 
Verfe  of  my  Text,  and  thus  difcover  the  Intereft 
that  a  Chriftian  has  in  the  Perfons  and  Things  of 
Earth  and  Heaven.      Whether  Paul,    or  Apollos,    or 

Cephas^ 


Serm.  XXXVII.  The  ChrifliarisTreafure.    293 

Cejhas,  or  the  World,    or   Life,    or  Death,  or  Things 
prefent,  or  Things  to  come,  all  are  yours. 

I.  The  Minijlers  of  the  Gofpel  are  yours. 

Is  Paul  appointed  an  Apoflle  feparaled  to  the  Gofpel 
by  the  immediate  Call  of  Chrijl  ;  'tis  for  your  fakes, 
O  ye  Corinthians,  that  he  was  cholen  and  called  ! 
Chrijl  had  you  in  his  Eye,  and  upon  his  Heart,  when 
he  (lopped  him  in  the  midft  of  his  Fury  and  Per- 
fection -,  when  he  overwhelmed  him  with  Glory, 
in  the  Road  to  Damafus  ;  and  from  a  Perfecutor, 
made  an  Apoltle  of  him,  and  a  Preacher  of  the  Crofs 
of  Jefus  :  For  he  defigned  then  to  fend  him  to  Co- 
rinth, to  call  you  from  Heathenifm,  and  to  fave 
your  Souls. 

Is  Paul  a  Man  of  Learning  and  of  bright  Parts  ? 
Is  he  endowed  with  profound  Knowledge  of  divine 
Myfteries  above  his  Brethren  ?  Is  he  fit  to  preach 
for  the  Converfion  of  the  Heathen  World,  and  to 
write  the  great  Things  of  God  for  the  Church,  in 
all  future  Ages  ?  'Tis  for  your  fakes,  O  Chriftians, 
that  he  is  thus  endowed  :  'Tis  for  you,  O  Believers 
in  Great  Britain,  though  you  live  as  it  were  at  the 
Ends  of  the  Earth,  and  in  the  old  Age  of  the 
World  ;  'tis  even  for  you  that  he  was  appointed 
and  infpired  to  write  his  Epiftles  to  Rome,  Corinthy 
and  Ephefus,  and  the  reft  of  the  early  Churches. 
'Tis  by  his  Writings,  that  you  have  been  enlighten- 
ed in  the  Myfteries  of  Chnfl,  and  the  Wonders  of 
the  Gofpel.  Almoft  fevemeen  hundred  Years  ago 
was  he  made  the  Apoftle  of  the  Gtntiles,  and  that 
partly  for  your  fakes.     Paul  him  [elf.  is  yours. 

Was  Apollos  an  elegant  Man,  and  migbfy  in  the  Scrip- 
tures ?  'Twasforyou,  O  primitive  Chriftians,  that 
he  had  the  Gift  of  Oratory  bellowed  on  him.  Has 
any  Minirter  in  our  Age  and  Place  of  Abode  a  pe- 
culiar Talent  of  Eloquence,  hath  he  a  Vivacity  of 
Fancy,  a  Strength  of  Exprefiion,  a  fweet  Accent, 
and  a  commanding  Voice  ?  It  is  defigned  for  the 
U  3  Con- 


294  ^je  Chrijiiatis  Treajtire.        Vol.  II. 

Convi<5tion  and  Salvation  of  your  Souls.  Can  he 
thunder  libe  the  Voice  of  God  on  Mount  Sinai,  and 
flaih  the  Terrors  of  the  Law,  like  Lightning,  upon 
your  Confciences  ?  *  Lis  to  awaken  you  out  of  your 
carnal  Slumber  and  Security  in  Sin,  to  make  you 
fly  from  the  Wrath  to  come,  and  cry  out,  Whatjhall 
I  do  to  be  faved?  Can  he  fet  the  Bleffings  of  Salva- 
tion in  a  glorious  and  convincing  Light  ?  'Tis  to 
perfuade  you  to  accept  them.  Has  he  the  Art  of 
linking  the  Paflions,  and  touching  the  inward 
Springs  of  the  Soul  ?  Can  he  fpread  the  Invitations 
of  Grace  before  you,  in  alluring  Language  ?  Can  he 
dilTolve  his  Thoughts  in  the  tendereft  Accents  of 
Speech,  and  moiften  his  Words  with  his  Tears  ? 
'Tis  all  defign'd  as  a  Means,  in  the  Hands  of  the 
Spirit,  to  melt  your  Hearts  to  Repentance,  and  to 
foften  your  Souls  to  receive  the  Impreffk.-ns  of  chs- 
Gofpel  ?  Has  he  the  holy  Skill  of  difplaying  the 
Glories  of  our  blefled  Saviour  ?  Can  he  fet  oiF  the 
Miracles  of  his  Life  ?  Can  he  talk  of  his  bleeding 
and  his  dying  Love  in  the  molt  affecting  Manner  ■? 
Can  he  paint  him  in  the  Honours  of  his  Refurrca. 
on,  his  Triumph,  and  his  exalted  State,  in  mod 
magnificent  Colours  ?  'Tis  all  for  the  Afliftance  of 
your  Faith,  the  kindling  of  your  Love,  and  the  Acj^ 
vancement  of  your  Joy.  Not  Paul  only,  but  Apol- 
lo 5  is  ycurs. 

Is  Cephas  or  Peter  a  Man  of  Boldnefs  and  Cou- 
rage, to  defend  the  Truths  of  the  Gofpel,  or  to 
fpeak  for  Cbrifl  amongfl  Infidels  ?  'Tis  to  lead  you 
onward  as  the  Soldiers  of  Cbrifl,  through  the  midft 
of  Dangers,  and  to  encourage  you  to  face  the  per- 
fecting World  bravely,  in  the  Profeflion  of  the 
Crofs. 

Or  is  the  Character  of  Cephas,  as  an  Inftruftor 
of  the  Young,  and  a  condefcending  Preacher  to 
Babes  ?  He  has  this  Talent  given  him  for  your 
jakes  too,  to  feed  you,  while  you  were  Babes  in 
Cbriji,  with  the  fine  ere  Milk  of  the  Word,  to  fet  be- 
fore 


Serm.  XXXVII.  The  Chriflian's  Treafure.    z95 

fore  you  the  firft  Principles  of  the  Oracles  of  God,  and 
afijft  you  to  imbibe  the  Rudiments  of  Chriftianity, 
befqre  you  were  fit  to  receive  the  more  exalted  Do- 
ctrines, and  be  fed  with  fir  onger  Meat.  Thus  not  on- 
ly Paul  and  Apollos,  but  Cephas  is  yours. 

AJ]  the  Officers  in  the  Church,  both  Ordinary  and 
Extraordinary,  are  appointed  for  your  fakes.  It  is 
for  you  that  Chrifl  afc ended  on  high,  and  gave  Gifts  to 
Men.  Read  and  believe  it,  Eph.iv.  u,  12.  Andhe 
gave  foine  ^pofiles  ;  and  fame  Prophets  ;  and  fome  E- 
vangelifls  ;  and  fome  Paflors  and  'Teachers  ;  for  the  per- 
fecting of  the  Saints^  for  the  Work  of  the  Miniflry,  for 
the  Edifying  the  Body  of  Chrifl. 

And  as  the  Gifts  and  Graces  of  the  Minifters  of  the 
Gofpel  are  dcfigned  for  the  Renefic  of  the  Church, 
ib  the  outward  Circumjlances  that  attend  them,  their 
Sorrows,  and  their  Joys  are  ordained  for  the  Ad- 
vantage of  Chriftians  :  And  St.  Paul  rejoices  in  it, 
2  Cor.  i.  3,  4,  6.  Bleffed  be  God,  even  the  Father  of 
our  Lord  Jefus  Chrifl,  the  Father  of  Mercies,  and  the 
God  of  all  Comfort,  who  comfort eth  us  in  all  our  Tribu- 
lation, that  we  may  be  able  to  comfort  them  which  are 
in  any  Trouble,  by  the  Comfort  wherewith  we  our  felves 
are  comforted  of  God  j  And  whether  we  be  afflicled,  'tis 
for  your  Confolation  and  Salvation,  which  appears  to 
be  effectual,  when  ye  endure  the  fame  Sufferings  which 
we  alp  fuffer.  Or  whether  we  be  comforted,  'tis  for 
your  Confolation  and  Salvation,  i.  e.  we  preach  more 
effectually  from  our  own  Experience. 

Thus  whatfoever  be  the  Characters,  or  the  Ta- 
Jents,  or  the  Circumftances  of  Life  that  atcend  your 
Minifters,  they  are  ordained  of  God  for  fome  valu- 
able Purpofes  to  you. 

II.  This  World  is  yours.  Not  only  the  Minifters  of 
the  Gofpel,  but  the  World,  and  the  Things  of  it  are 
yours.  'Tis  for  your  fakes,  O  Believers,  that  the 
World  ftands  !  For  when  Sin  entered  into  it  by 
Adam,  the  firft  Map,  there  was  a  Curfe  fpread  over 

U  4  it  J 


296  TheChriJtiarisT'reafure.         Vol.11. 

it ;  and  perhaps  immediate  Deftruction  had  attend- 
ed it,  but  for  the  fake  of  the  Children  of  God,  who 
were  appointed  to  be  born  in  fucceffive  Ages,  a- 
mongft  the  Pofterity  of  Adam,  among  the  Children 
of  Men.  'Tis  for  the  fake  of  the  Elect,  who  were 
given  to  Cbriji  before  the  World  was,  that  this 
Earth,  and  thefe  lower  Heavens  are  continued  in 
Being.  This  Earth  abides  as  a  Stage  of  Action, 
proper  for  a'  State  of  Trial  for  the  Saints.,  and  when 
the  laft  Saint  is  born,  and  his  State  of  Trial  is  finiuYd, 
the  World  and  the  ffior\s  of  itjhall  be  burnt  up  together. 

'Tis  for  you,  O  Chnftians,  that  thefe  Heavens,  or 
(fhall  I  fay)  this  Globe  of  Earth  rolls  round  in  ixs 
daily  and  yearly  Courfes,  and  the  Sun  and  the  Moon 
fend  out  their  brighter  or  paler  Beams,  to  light  you 
onward  in  your  Way  to  Glory.  The  Morning  breaks 
for  you  to  give  you  Day-light,  that  you  may  work  for 
God  :  And  the  Evening  fpreads  its  long  thick  Sha- 
dows over  the  Nations,  to  determine  a  time  for  your 
Repofe  and  Refrefhment.  The  Darknefs  and  the 
Light  are  yours,  duiing  your  Continuance  in  the 
Flefh.  When  all  your  Work  here  is  done,  thefe 
lower  Heavens  fhall  be  folded  up  like  an  old  Garment,  as 
a  Vefture  Jhall  they  be  changed  -,  they  fhall  flee  away 
and  be  no  more. 

Survey  the  Trees  and  the  Fields,  how  they  bring 
forth  Food  for  you.  The  Beafls  of  the  Earth  grow 
and  are  nourifhed  for  you  Conveniency  ;  they  were 
born,  and  live,  and  die  for  your  Support  and  Nou- 
rifhmenc.  The  Winds  blow  to  purge  the  Air  for 
ycu,.and  to  keep  it  wholefome,  while  God  has  ap- 
pointed you  to  breathe  in  it.  The  Fountains  bubble, 
and  the  Rivers  flow  to  quench  your  Thirft.  Flax 
and  Wool  are  ordained  for  your  Covering,  and  the 
Silk-worm  is  fet  to  his  fhining  Ta(k,  that  fome  of 
your  .Garments  may  be  foft  and  eafy  :  The  Beafls  of 
the  Earth  are  at  Peace  with  you,  and  you  are  in  league 
with  the  Stones  of  the  Field,  j#b  v.  23.  O  happy  and 
glorious  State  of  the  Children  of  God  ! 

Chrifl 


Seim  XXXVII.  The  Chriftiarfs  Treafure.    297 

Chrijl,  in  his  providential  Management  of  all 
Things  in  this  World,  has  a  chief  Regard  to  his 
own  People.  The  Wicked  of  the  Earth  who  dwell 
among  the  Saints,  come  in  for  a  Share  of  the  com- 
mon good  Things  of  Life,  chiefly  as  they  are  In- 
ftruments  of  the  Providence  of  Chrift,  for  fome 
known  or  unknown  Benefit  to  his  Church. 

I  might  tell  you  alfo,  that  if  you  are  Chriftians  in- 
deed, then  tho'  your  ungodly  Neighbours  may  have 
a  rightful  Civil  Property  in  many  good  Things  of 
the  World,  yet  you  have  a  better  and  fweeter  Interejl 
in  the  earthly  Bleffings  which  you  pofTefs.  You  can 
tafte  the  Love  of  a  Father  in  them,  and  the  Kind- 
nefs  of  a  reconciled  God.  They  are  common  Bene- 
fits ro  the  World,  but  they  are  made  as  it  were  fpeci- 
al  Bleffings  to  you.  They  are  put  into  your  Hand 
by  a  better  Covenant  :  They  are  fanclified  to  your 
Ufe  :  The  World  it  felf  becomes  a  Means  to  raife 
your  Hearts  towards  God.  And  whereas  Wealth, 
and  Honours,  and  the  plenteous  Enjoyments  of  Life, 
become  a  Temptation  and  a  Snare  to  the  Wicked  ; 
and,  through  the  Corruption  of  their  Natures,  di- 
vide their  Souls  from  God  and  Heaven,  the  fame 
Things  are  made  happy  Instruments  in  the  Hand 
of  the  Mediator,  tofurnifh  you  out  for  eminent  Ser- 
vice, and  to  help  you  onward  to  a  better  World. 

III.  Life  and  Death  are  yours.  Life,  with  all  the 
comfortable  Attendants  of  it;  or  even  with  all  its 
Difficulties  and  Vexations,  'tis  ftill  defigned  for  your 
Advantage  :  And  Death,  as  terrible  as  it  is  in  it  felf, 
fhall  appear  to  be  a  Benefit  to  you.  But  I  infill  no 
longer  on  this  Head  at  prefent,  becaufe  I  defign  it  to 
be  the  Subject  of  following  Difcourfes. 

IV.  Things  prefent,  whether  viftble  or  invifible,  and 
Things  to  comet  are  all  yours. 

1.  Vifible' Things  -prefent  are  yours.  I  have  fhew'd 
you  in  part  already,  how  the  Wheels  of  Nature  are 

rolling 


298  the  Cbrifiian's  Treafure.        Vol.  II. 

rolling  for  you.     This  lower  Creation  flands  anc| 
moves  for  your  Sakes,  for  your  Relief  and  Support, 
while  you  are  travelling  to  Heaven.     The  prefent 
Pofture  of  Things  in  this  World,  the  daily  Scenes  of 
Life  are  continued  or  changed,  and  dill  over-ruled 
by  divine  Providence  for  your  Good.    Kingdoms,  and 
Laws,  and  Governments,  are  eftablillhed  among  Men 
for  yqur  Safety  :    If  the  World  were  without  alj 
Government,  and  all  Things  run  into  Confufion,  the 
Saints,  with  all  their  earthly  Comforts,  would  be- 
come the  Plunder  and  Property  of  the  Wicked  conti- 
nually.    The  Princes  of  the  Earth,  and  the  politi- 
cal Conftitutions  of  Nations,  are  defigned,  to  be  a 
Screen  and   Defence  to  the   People  of;  Qod,    who 
dwell  among  them  :  For  if  tbefe  Foundations  are  de- 
flrofd,  What  can  the  Righteous  do?  Pfalm  xi.  3.  The 
Wicked  would  bend  their  Bow,  and  make  ready  their. 
Arrow  upon  the  String  \  and  they  would  net  only  in 
private,  but  publickly  fkoot  at  the  Upright  in  Heart  : 
There  would  be  neither  Life  nor  Safety  for  a  Chri- 
stian,    Yet,  on  the  other  Hand,  when  Chrift,  in  the 
Courfe  of  J)is  Providence,  brings  Confufion  on  States 
and  Kingdoms,  and  when  he  fuffers  the  Wicked  of  the, 
Earth,  like  wild  Beafts  of  the  Wildernefs,  to  fpoil, 
devour  and  deftroy,  *tis  ufually  defign'd  by  his  Wif- 
dom,  as  a  Seafon  of  proper  Trial  for  his  own  Peo- 
ple, and  that  Country  becomes  a  Scene  of  their  glo- 
rious Sufferings.  Chrijl,  who  is  Head  over  all  Things, 
Jets  up  and  pulls  down  Tyrants  or  good  Princes,  as 
may  bed  ferve  the  Counfels  of  his  Father's  Mercy, 
and  his  own  kind  Defigns  for  Hischofen  and  redeem- 
ed People. 

And  as  the  whole  World of  Nature,  arid,  the  prefent 
Affairs  of  Nations  are  managed  by  Chrijl,  for  the 
Good  of  the  Church  ;  fo  the  World  of  Grace,  and  the 
Affairs  of  his  Sanctuary,  and  his  Kingdoms  on  Earth, 
are  all  ordained  for  the  Benefits  of  the  S.aints.  Chri- 
ftians,  why  did  he  feparate  you  from  the  World,  and 
call  you  out  of  the  Wildernefs,  and  make  you  a  cho- 


Serm.  XXXVII.  the  Chrifiiaris  treafure.    299 

fen  Nation,  a  peculiar  People  ?  Was  it  not  iox  your 
Advantage  ?  Why  did  he  write  his  Word  ?  Why  did 
he  ordain  Minifters  and  holy  Inftkutions?  Was  it  not 
for  your  Edification  ?  Were  not  the  Seals  of  the  Co- 
venant given  to  aflift  your  Faith,  by  the  Aid  of  your 
Senies,  and  by  this  Means  to  enflame  your  Love, 
and  exalt  your  Joy  ?  Are  not  the  Precepts  of  the 
Word  written  to  direct  you  in  the  Way  of  Duty  ? 
Are  not  the  Threatnings  pronounced  to  awaken  your 
Fear,  and  guard  you  from  Sin  and  Fojly?  And  are 
not  all  the  Promifes  of  the  Gofpel  given  to  comfort 
your  Souls,  to  fupport  your  Spirits,  and  give  a  fweet 
Tafte  of  Glory  beforehand  ? 

Whatfoever  temporal  Circumjlances  attend  you  in 
thisprefent  Life,  whether  they  are  painful  or  pleafant, 
they  are  all  the  Appointments  of  your  heavenly  Fa- 
ther for  your  real  Intereft.  Are  you  at  Peace  in  the 
midft  of  Plenty,  and  does  every  Thing  around  you. 
fmile  upon  you  ?  'Tis  that  your  Hearts  may  be 
railed  to  Thankfulnefs,  and  your  Lips  tuned  to. 
Praife.  Do  you  labour  under  Pain  orSicknefs  ?  'Tis 
to  wean  you  from  Flefh  and  Blood,  to  put  you  in 
Mind,  that  this  Tabernacle  is  falling,  to  awaken 
your  Hearts  to  infure  a  better  Habitation  on  high. 
Do  you  want  Food  or  Raiment  ?  'tis  to  make  you 
remember,  that  you  are  in  the  Wildernefs,  and  to 
call  your  Meditations  upward  to  your  Father's  Houfe, 
where  there  is  Bread  enough^  and  to  fpare.  Are  you 
fcorned  and  reviled  by  the  bafeft  of  Men  ?  Are  you 
perfecuted  or  imprifoned  and  treated  with  Rudenefs 
or  Cruelty  ?  'Tis  to  try  and  prove  your  fuffering 
Graces,  that  your  Faith,  Courage,  and  Patience  may 
fhine  as  Gold  that  has  paft  through  the  Furnace  ; 
Are  you  called  to  feal  the  Truth  and  Teftimony  of 
Jefus  with  your  Blood  ?  'Tis  to  prepare  you  for  the 
Crowns  of  Glory  that  are  laid  up  for  Martyrs. 

This  Thought  leads  me  onward  in  the  Survey  of 
this  rich  Inventory  of  a  Cbriflian,  and  carries  my 
Thoughts  into  the  invifibU  Regions,  and  into  far  diftant 
Futurities.  2.  Not 


300  7  be  Chriftiaris  Treofure,       Vol.  l\t 

■  2.  Not  Things  prefent  only  in  this  vifible  World, 
but  'Things  invifible  in  other  Worlds  are  alfo  yours,  and 
were  appointed  for  your  Benefit.  Thefe  are  num- 
ber'd  by  the  Apoftle  among  the  Riches  and  Poffeffi- 
ons  of  the  Saints. 

•  Is  there  a  Heaven  built  on  high,  with  many  Pala- 
ces of  Light  in  it  ?  They  were  built  and  furnifhed 
for:your  Reception.  'Tis  the  Inheritance  of  the  Saints 
in  Light,  Col.  i.  Are  there  Man  lions  of  unknown 
Glory,  well  prepared  by  our  Lord  Jefus  Chrifl,  fince 
his  Afcent  to  Heaven  ?  He  allures  you  in  his  lad 
Words,  that  they  are  prepared  for  you  ;  John  xiv. 
2,  3.  In  my  Father's  Houfe  are  many  Man/tons ;  if  it 
were  not  fo,  I  would  have  told  you,  I  go  to  prepare  a 
Place  for  you.  And  if  I  go  and  prepare  a  Place  for  your 
I  will  come  again  and  receive  you  to  my  f elf  ;  that  where 
I  am  there  ye  may  be  alfo.  •  Eacii  of  rhefe  Manfions 
Hands  waiting  for  thofe  Saints,  for  whom  they  are 
provided  ;  and  they  are  all  adorned  with  rich  and 
magnificent  Furniture,  in  the  perfect  Beauty  of  Ho- 
linefs. 

The  Angels,  in  their  fhining  Orders,  are  ordained 
to  be  your  Attendants  :  Thofe  holy  Inhabitants  of 
the  upper  blefied  World,  incatnft  ro'oid  about  thofe 
that  fear  the  Lord,  Pfal.  xxxiv.  7.  and  are  appointed 
as  Guards  to  his  ChilHren,  by  their  heavenly  Father. 
Are  they  not  all  thiniflrihg  Spirits  fent  forth  to  rnmifter  to 
them  whofhaUbe  Heirs  of  Salvation  ?  Heb.  i.  ult.  They 
tvaitupon  your  dying  Beds,  and  convey  your  Sou's  to 
the  Bofom  of  Abraham,  Luke  xvi.  22.  Happy  Souls, 
who  have  lb  illuftrious  a  Guard,  fofecure  a  Convoy 
to  the  far  diftant  and  unknown  Regions  of  Light  and 
Joy  ! 

The  very  Hell  that  is  provided  to  punifh  impeni- 
tentSinners,  tho'  we1  cannot  fay  it  was  built  for  you, 
Christians  •,  yet  it  has  been  of  glorious  and  terrible 
Service,  to  awaken  your  Souls  out  of  a  natural  and 
guilty  State.  When  the  Spirit  of  God  in  the  Mini- 
iiry  of  his  Word  has  opened  the  Mouth  of  Hell,  and 

brought 


Serm.  XXXVII.  The  Chrijli tins  Treafure.    301 

brought  the  Flafhes  of  that  Furnace  into  your  Face  ; 
it  has  awaken'd  your  Confidences  in  time  paft,  and 
driven  you  ro  feek  Refuge  in  the  Arms  of  Jefusy 
who  delivers  us  from  the  Wrath  to  come.  Thus  Hell  it 
felf  is  conftrained  to  pay  a  Tribute  towards  the  Sal- 
vation of  the  Saints. 

And  the  Devils  themfelves  who  dwell  there,  with 
all  their  fiery  Temptations,  have  been  but  as  Under  - 
Workers  for  our  final  Good  ;  they  are  as  Slaves  to 
4-  Chrift,  the  great  Refiner,  who  defign'd  to  purify 
your  Souls  by  thofe  very  Methods  of  Temptation, 
•which  thofe  evil  Spirits  made  ufe  of  on  purpofe  to 
deftroy  you.  Thus  the  Minifters  of  divine  Wrath 
to  Sinners  are  become  Inftruments  of  your  Benefit. 
When  Satan  has  defired  to  winnozu  you  as  Wheats 
Chrift  has  prafd  for  you  that  your  Faith  fail  not,  and 
he  has  taken  care  that  by  this  Winnowing  you  might 
be  purified,  that  nothing  might  My  away  but  the 
empty  Chaff  •,  and  that  you  might  appear  in  the 
Sight  of  Chrift  as  purer  Corn.  Now  if  Hell,  and 
the  wicked  Inhabitants  of  it,  may  be  conftrained  to 
ferve  your  Intereft,  and  to  promote  your  Happinefs, 
iurely  chere  is  nothing  in  all  the  Creation,  but  may 
turn  to  your  Advantage.  O  divine  Privilege,  when 
the  Creatures  that  are  under  the  deferved  Curfe 
of  God,  are  thus  made  to  fubferve  your  BlefTed- 
nefs  ! 

3.  But  not  only  prefent  Invifibles,  but  even  all  fu- 
ture unfeen  Things  are  yours  too.  The  Morning  of  the 
Refurrection  is  appointed  for  your  Glory  ;  and  the 
great  Trumpet  is  put  into  the  Hands  of  the  Arch- 
Angel,  to  awaken  your  fleeping  Duft  into  Immorta- 
lity. J  ejus  the  Lord  himfelf  fhall  defcend  from  Hea- 
ven to  call  you  from  the  Grave  :  And  tho'  ye  were 
dead,  ye  fhall  hear  the  Voice  of  the  Son  of  God  and  live. 
The  great  Day  of  Judgment,  and  all  the  Solemnities 
of  it,  are  ordained  for  your  Honour,  to  publifh  your 
Victories  over  Sin  and  Satan,  before  the  Face  of  the 
whole  Creation,  to  pronounce  you  openly  acquitted 

and 


362  T^he  Chriftian  s  Treafure.         Vol.  II. 

and  juftified  before  Men  and  Angels,  to  proclaim 
you  the  Sons  and  Daughters  of  the  mod  high  God, 
and  determine  your  State  to  everlafting  Blefiednefs. 

Are  there  Crowns  of  infinite  Value  laid  up  in  Hea- 
ven ?  Are  there  Rewards  of  Glory  there,  immenfe 
Rewards,  and  of  endlefs  Duration?  'Tis  to  crown 
your  Labours,  your  Conflicts,  your  Chriftian  Race  ; 
'Tis  to  reward  your  Sufferings,  your  Patience,  and 
your  Conqueft  :  And  the  Day  of  Glory  is  ftretch'd 
out  to  all  Everlafting,  that  your  Happinefs  may 
know  no  End.  Ihus  Things  prefent,  and  Things  to 
come,  are  all  yours  ;  and  there  is  nothing  in  Time  or 
Eternity,  which  can  come  within  the  Reach  or  No- 
tice, but  in  ibme  of  thefe  Senfes  fhall  fubferve  your 
Intereft,  and  turn  to  your  Advantage. 

This  is  the  genuine  Senfe,  and  this  the  true  Limi- 
tation of  thefe  Words,  All  Things  are  yours. 

The  fecond  Thing  propofed  in  this  Difcourfe, 
was  to  prove,  that  notwithstanding  the  limited  Senfe  of 
thefe  Words,  yet  the  true  Chriftian  has  a  richer  Treafure 
in  them,  than  all  the  worldly  Wealth  of  the  Sinner. 

And  without  multiplying  Particulars,  the  Proof  of 
it  will  fufficiently  appear  in  thefefour  Things. 

I.  The  Treafure  of  the  meanefl  Saint  is  vaftly  more  large 
and  extenfive,,  than  that  of  the  richefl  Sinner.  Let  the 
wicked  Man  point  to  his  Heaps  of  Money,  and  run 
over  the  Names  of  his  Farms  and  Mannors,  and  call 
himfelf  the  Lord  and  Matter  of  them  all ;  'tis  but  a 
narrow  and  poor  Survey,  that  a  few  Pieces  of  mining 
Earth  can  give  us  •,  or  the  Fields  that  lie  within  the 
Profpect  of  a  Mile  or  two,  when  compared  with  this 
vaft  and  univerfal  Treafure,  All  Things  are  yours! 
'Tis  true,  Chriftians,  that  you  have  not  the  Civil 
Property  and  Power  over  the  Earth  or  the  Heavens  5 
but  you  receive  a  divine  Advantage  from  all  Things, 
and  that's  more  than  the  Sinner  can  fay  concerning 
any  one  Thing  that  he  poflefies  in  the  Way  of  Civil 
Property, 

II.  This 


Serm.  XXXVII.  The  ChriftianU  "Treafure.    303 

II.  This  Treafure  of  the  Saints  is  more  fecure,  and 
more  durable,  than  any  Thing  that  a  Sinner  enjoys ;  there- 
fore the  Apoftle  calls  the  Wealth  of  this  World,  un- 
certain Riches, ^that  are  not  to  be  trujled  in,  1  Tim. 
vi.  17.  Riches  make  to  them/elves  Wings,  andflyartay 
as  an  Eagle  toward  Heaven,  and  leave  the  Owner  poor 
and  deftkute  :  Many  a  wealthy  Man  who  flourished 
Yefterday,  in  abundance  ot  Eafe  and  Plenty,  may 
be  ftripped  of  all  lo  Morrow,  and  want  the  common 
Supports  of  Nature.  What  Pofleflions  foever  arc 
buile  upon  the  Foundations  of  Civil  Property,  may  be 
taken  away  from  the  Saint  or  the  Sinner,  by  Rob- 
bing and  Plunder,  by  Cheating  and  Knavery,  by 
Inundations  of  Water,  or  the  Rage  of  Fire,  or  by 
the  Invafion  of  a  foreign  Enemy  ;  but  the  beneficial 
Intereft  that  a  Chriftian  has  in  all  Things,  is  preferved 
to  him  by  the  Covenant  of  Grace.  He  may  be 
ftripped  erf  all  earthly  Pofleflions,  but  the  Lofs  of 
his  temporal  Eftate  mall  turn  to  his  real  Benefit,  as 
well  as  the  Pofleflion  of  it.  Loffes  and  Crofles,  as 
well  as  Plenty  and  Peace,  are  number'd  among  the 
Items  of  his  Inventory,  and  make  up  his  Treafure  ; 
fo  that  though  the  outward  Scenes  of  Things  on 
Earth  are  perpetually  changing,  his  real  and  ever- 
lafting  Treafure  is  the  fame  •,  for  all  Things  that  ap- 
pear in  .Nature,  that  occur  in  prefent  Providence, 
or  fhall  arife  in  future  Ages,  fhall  work  for  his 
Advantage  :  He  may  lofe  Money  or  Lands  as  well 
as  a  Sinner ;  but  that  very  Lofs  fhall  turn  to  his 
Gain.  * 

This  Sort  of  Treafure  he  cannot  be  difpofleft  of  by 
Death  it  felf ;  for  when  he  quits  his  vifible  Intereft  in 
all  Things  in  this  lower  World,  he  enters  into  a  new 
World  of  Spirits,  which  he  has  never  feen  ;  and  yet 
all  Things  in  that  World  are  his  too  :  All  Things  in 
thofe  unknown  Regions,  where  the  departing  Spirit 
goes,  are  made  over  to  the  Saint,  by  the  fime  Cove- 
nant as  the  Things  of  this  World  j  they  fhall  all  ad- 

minjfter 


304  ¥he  Chriftian*  s  Treafure.        Vol.  II. 

minifter  fome  divine  Profit  to  him,  and  be  a  Part  of 
his  Happinefs  in  the  World  to  come. 

III.  This  Treafure  of  a  Chriftian  is  e'Ver  growing,  at 
leaft  in  the  Pofiefiion  *,  for  the  Occurrences  of  every 
Day  make  fome  Addition  to  it  ;  whereas  the  Wealth 
of  Sinners  is  impair'd  with  ufing.  The  iargeft  earth- 
ly Eftate  may  be  wafted  :  Money  decreafes  daily  by 
procuring  the  Supports  of  Life  ;  but  a  Chriftian's 
Treafure  Hill  improves.  He  lives  upon  it  every 
Day,  and  yet  it  grows  ftill. 

The  Providences  of  God  here  on  Earth,  prefent  us 
daily  with  fome   new    Affairs,    new  Occurrences : 
Whether  they  be  pleafant  or  painful,  ftill  the  fpiri- 
tual  Man  finds  his  Intereft  in  them  ;  and  when  he  re- 
views his  Account  in  the  Evening,  if  his  Heart  has 
been  in  a  proper   Frame,    he  may    write    himfelf 
Gainer.     He  has  poffefs'd  the  Blefiings  of  former 
Years,  and  improv'd  them  :   He  has  poflefs'd  and 
enjoy'd  the  very  CrofTes  and  Sorrows  of  his  former 
Days  :  He  has  treafured  up  a  Store  of  divine  Experi- 
ences, in  the  midft  of  Plenty  and  Want,  Health  and 
Sicknefs :  New  Scenes  of  Life  arife,  new  Appear- 
ances of  Things  i  he  is  ftill  like  the  Bee,  ready  to 
fuck  Honey  from  every  Flower  that  blows :  He  ga- 
thers his  Food  and  his  Riches  from  Weeds  that  are 
unfavory,  as  well  as  from  the  Bloffoms  of  Perfume  : 
If  he  is  by  this  means  adding  daily  to   the  Number 
and  Strength  of  his  Graces  and  Virtues,  he  is,  as  it 
were,  treafuring  up  a.  good  Foundation  for  Time  M  come, 
and  (mail  I  be  bold  to  fay)  adding  Beauties  and  Or- 
naments to  his  Robes  of  Glory,  andLuftre  to  his 
heavenly  Crown. 

IV.  This  large  Inheritance  of  a  Chriftian  is  all  Jantli- 
fiedy  which  is  more  than  can  be  faid  of  any  Part  of  a 
Sinner's  Eftate.  The  Riches  of  this  World  may  be 
abufed  to  Luxury  and  Debauchery,  to  Iniquity  and 
fore  Vexations.    They  may  be  abus'd  to  Profanenefs 

and 


Serm.  XXX VII.  The  Chrijlian's  Treafure.    305 

and  Impiety,  to  difhonour  God,  and  corrupt  the  Con- 
verfacion  of  Men,  and  to  ruin  their  Souls  for  ever  : 
But  this  large  and  extenfive  Treafure  of  a  Chriftian, 
is  defign'd  for  his  real  Happinefs,  as  well  as  for  the 
Honour  of  his  God  ;  whatfoever  he  has  to  do  with 
in  the  World,  he  ufes  it  to  the  Glory  of  his  God,  to 
the  Honour  of  his  Saviour,  to  the  Benefit  of  his  Fel- 
low-Creatures, and  to  his  own  fublimeft  Advantage* 
And  concerning  this  facred  Treafure,  it  may  be  faid, 
that  it  is  the  Property,  or  in  the  PoffeiTion  of  a  Chri- 
ftian, no  farther  than  it  is  fanflified  to  him,  or  than 
he  receives  it  with  a  fandtified  Mind.  To  the  Pure, 
all  Things  are  pure  %  for  every  Thing  is  fantlified  by  the 
Word  of  God  and  Prayer,  1  Tim.  iv.  5.  The  Exercife 
of  Piety  among  the  Saints,  puts  a  fort  of  Confecra- 
tion  upon  all  Creatures,  fo  far  as  they  ufe  or  enjoy 
them. 

Thus  it  is  made  fufficiently  evident,  that  the  Trea- 
fure of  a  Saint  vaftly  excels  all  the  richeft  PofTefiions 
of  a  Sinner. 

I  cannot  enter  riow  upon  the  third  Branch  of  my  De- 
fign,  which  was  to  (hew,  how  a  Chriftian  comes  to  be 
made  Heir  and  Pofjejfor  of  all  Things.  Let  us  there- 
fore fhut  up  the  prefent  Difcourfe  with  this  one  Re- 
flection. 

Reflection.  How  unreafonable  is  it  for  a  Chriftian  to 
forfake  his  Profeffion,  or  his  Practice,  for  any  Thing 
which  this  World  can  tempt  him  with  ?  For  his  Trea- 
fures  and  Enjoyments  already  are  greater  than  any 
Thing  he  can  hope  for  in  the  Ways  of  Sin. 

What  a  powerful  Motive  may  be  drawn  hence,  to 
perfcvere  in*  Faith  and  Holinefs?  Chriitians,  All 
Things  are  yours  ;  every  Thing  you  converfe  with 
fhall  turn  to  your  Benefit ;  This  World,  and  the  other, 
Things  prefent  and  Things  to  come,  Life  and  Death  are 
yours. 

What  valuable  Pretences  can  the  World  make, 
to    tempt  you  to   lofe    this    Inheritance,    to   quic 

Vol.  II.  X  thefe 


306  tfbeChriftian's  'Treafure.        Vol.  II- 

thefe  Hopes,  and  to  part  with  thefe  Pofleflions  ?  Can 
you,  by  complying  with  any  Temptation,  provide 
your  felf  with  fuch  Riches  as  thefe  ;  or  with  any 
Thing  that  fhall  anfwer  the  Lofs  of  them  ?  Sin  and 
the  World  can  promife  you  but  a  little,  narrow 
Share  of  good  Things  :  The  Gofpel  of  Cbrifi gives  you 
a  moft  extenfive  Treafure,  for  it  beflows  ail  Things 
upon  you.  The  World  can  make  nothing  fecure, 
but  the  Treafures  of  Chriltianity  are  everlafting  ; 
they  reach  beyond  the  Grave,  into  unknown  Worlds 
and  Ages.  All  the  Wealth,  and  Pleafures,  and 
Enjoyments  of  this  Life  peri/b  with  (he  afing  ;  but 
your  Inheritance  is  ever  upon  the  Increafe  :  As  fa  ft 
as  Time  and  Providence  bring  forth  Days,  and  Sea- 
ions,  and  new  Scenes,  fo  faft  this  Treafure  grows  ; 
and  you  may  receive  the  daily  Profit  of  it.  What 
can  Sin  and  the  World  give  you  but  what  hath  a  fe- 
cret  Curfein  it  ?  Thefe  your  Treafures  are  fanctified 
Bleffings,  and  the  Foretaftes  of  them  are  defign'd  to 
afiift  you  onward  in  f he  Ways  of  Holinefs  and  Peace, 
till  you  arrive  at  the  brighteft  and  fweeteft  Part  of 
them,  the  full  Enjoyment  of  God  and  Happinefs  in 
the  upper  World. 

Go  on  then,  Chriftians,  with  Zeal  and  Courage 
in  the  ProfefTion  of  your  Faith  :  Go  on  with  Con- 
ftancy  in  the  Practice  of  Duty  :  Feed  daiiy  upon  that 
Portion  of  your  Inheritance,  which  your  heavenly 
Father  appoints  to  fuftain  you  in  your  Travels  home- 
ward •,  and  expect  the  reft  in  your  Father's  Houfe. 
"When  the  World  would  tempt  you  to  forego  your 
facred  Intereft  in  the  Gofpel,  by  the  alluring  Offer 
of  any  temporal  Enjoyments,  tell  the- World  that 
Life  and  Death,  Things  prefent  and  Things  to  come,  are 
yours  already  :  Let  the  World  know  that  Chrift  has 
engaged  and  fecured  your  Heart  for  ever  to  himfelf, 
by  outbidding  all  that  the  World  can  offer  *  for  he 
has  written  down  and  fealed  your  Title  to  a|larger 
and  richer  Inheritance,  and  annexed  it  to  his  own: 


Serm.  XXXVII.  The  Chriftiarii  Treafure.     307 

7e  c*e  joint  .Heirs  with  Chrifl :  And  he  hns  appointed 
it  to  ftand  recorded  in  his  holy  Book  to  the  View  of 
Men  and  Angels,   chat  All  Things  are  yours. 

The   Recollection. 

And  is  it  pofiible  that  10  worthlefs  a  Creature  as  I 
am,  fhould  be  really  intitled  to  all  thefe  BlefTings  ? 
Can  it  be  true,  that  fo  rich  an  Intereft  in  the  good 
Things  of  Time  and  Eternity  belongs  to  me  ?  To 
me,  who  am  lefs  than  the  leajl  of  all  the  Mercies  of 
God?    To  me,  who  in   the  Days  of  Sin  and  Igno- 
rance, have  abufed  all  Things,  O  my  God,  to  thy 
Difhonour  ?   To  me,  who  have  provoked  thy  Juftice 
to  ftrip  me  of  all  the  common  BlefTings  of  Nature 
and  lyife,  and  to  make  me, for  ever  poor  and  mite- 
rable  ?  Is  the  Mercy  of  God  fo  vaft  and  overflowing, 
as  not  only  to  forgive  thefe  Provocations,  and  to  ad- 
mit me  into  his  Favour,   but  to  blefs  me  alfo  with  fo 
rich   an  Inheritance  ?  Fall  down    proftrate,  O  my 
Soul,    at  the  Foot  of  Sovereign   and    AU-fufficienc 
Grace.     Remember  thy   Guilt,   thy  Poverty,    and 
thy  Wretchednefs,  and  be  ever  humble  before  God 
thy  infinite  Benefactor.     Mourn  over  all  thy  Un- 
worthirtefs,  and  maintain  a  conftant  Temper  of  peni- 
tent Love,  and  Self-abafing  Gratitude.     I  deferve  to 
be  cut  off  for  ever,  O  Lord,  from  thine  Houfe,  from 
thy  Family,  and  from  all  the  BlefTings  of  thy  Chil- 
dren :  But  thou  haft  call'd  me  to  the  Knowledge  of 
thy  Son  J  ejus  t  thcu  haft  taught  me  to  lay  hold  on 
the  Arm  of  thy  Salvation,  thou  haft  made  me  wil- 
ling in  the  Day  eft  by  Power  to  renounce  every  Sin,  to 
fubjec~t  my  felf  to  thy  Sceptre  of  Righteoufnefs,  and 
to  accept  the  Grace  of  thy  Gofpel.     Thou  haft  open- 
ed the  Treafures  of  thy  Love,  Treafures  that  con- 
tain in  them   the  good  Things  of  Earth  and  Hea- 
ven, Things  vifible  and   invifible,  Things  prefent, 
and  Things  to  come:    And  while   thefe  Treafures 
X  2  ftood 


308  The  ChriJliatis'Treafure.         Vol.  it. 

flood  open  to  my  View,  in  the  Voice  of  thy  Gofpel 
thou  haft  told  me,  All  is  yours. 

0  for  an  enlarged  Exercife  of  Faith,  to  furvey  this 
Inheritance  !  to  rejoice  in  this  extenfive  Bounty  of 
the  moft  High  !  to  read  the  blefled  Language  of  this 
Text,  and  to  believe  it  with  an  humble  Claim  and 
Appropriation  !  Surely  here  is  enough  for  Faith  to  live 
upon,  through  all  the  remaining  Years  of  my  Pil- 
grimage, and  my  Hope,  'till  Faith  (hall  be  turned 
into  perfect  Sight,  and  Hope  into  full  and  final  En- 
joyment* 

1  would  not  change  my  Portion  with  the  richeft 
Sinner  on  Earth  ;  My  EJlate  is  larger,  and  my  Inte- 
rests are  more  extenfive.  His  Gold  and  Silver,  his 
Houfes  and  Lands  can  reach  no  farther  than  this 
World  and  Time  ;  but  my  Inheritance  runs  into 
Eternity,  and  my  Enjoyment  of  it  has  no  Period. 

My  Treafures  are  fecure  againft  all  the  Invafions  and 
Plunder  of  Enemies,  againft  all  the  Rage  of  the 
"Winds,  and  Waves,  and  Fire  ;  againft  all  the  Con- 
fufionsof  the  World,  againft  all  the  overwhelming 
Changes  of  Time  and  Nature  •,  even  againft  Death 
it  fell,  aud  the  laft  great  Conflagration.  Thefe 
lower  Heavens  may  Be  dijfolved,  the  Elements  may  melt 
with  fervent  Heat,  and  the  Earth  and  the  Works  thereof 
with  all  the  Fields,  and  the  Palaces,  and  the  Trea- 
fures of  it,  may  be  burnt  up,  but  my  Inheritance  ftands 
ever  fecure;  for  God  himfelf,  who  is  the  original 
Creator  and  Pofleifor  of  all  Things,  has  fecur'd 
Life  and  Happinefs  to  me  in  his  Covenant :  He  has 
fecur'd  a  PofTefTion  of  every  Thing  that  can  be  necef- 
fary  to  my  Plappinefs,  or  to  my  eternal  Life. 

O  that  I  were  taught  to  enjoy  thefe  BleiTings  daily  ! 
and  to  obferve  the  daily  Accetfions  that  are  made  to 
my  Treafures,  by  all  the  new  Scenes  of  Providence 
that  are  ever  rifing  !  May  I  be  inftrufted  to  make  a 
fanclified.  Improvement  of  them  all,  and  thus  add 
fomething  hourly  to  my  beft  Intereft,  to  my  ever- 

Jaft- 


Serm.  XXXVII.  The  ChriftiarisTreafure.    309 

lading  Hope  !  May  Life  it  felf,  with  all  the  dai- 
ly Comforts  and  CrofTes  of  it,  minifter  to  me  fome 
facred  Meditations,  fome  holy  and  heavenly  Thoughts ! 
May  a  divine  Confecration  come  down  on  all  my 
Affairs  and  Concerns  in  this  prefent  State  !  And  by 
a  wife  Improvement  of  all  thofe  Parcels  of  my  Inhe- 
ritance, which  my  heavenly  Father  puts  into  my 
Hands  here  on  Earth,  may  I  be  train'd  up  and 
grow  fitter  daily  for  thofe  brighter  Talents,  thofe 
more  glorious  Enjoyments  which  he  keeps  in  re- 
ferve  for  me  when  Time  fhall  be  no  more.    Amen, 


3  SER 


3  io  The  Chrijiiaris  Treafure         Vol.  II. 

SERMON  XXXVIII. 

The  Chriftian's  Treafure. 


iCor.  iii.  21. 
All  'Things  are  yours. 

THERE  is  nothing  that  a  wife  Man  can 
wifh  for  in  order  to  make  him  happy,  but 
the  Gofpel  propofes  it  to  encourage  Faith 
and  Practice  of  Chriftians.  What  Honour  is  there  to 
be  enjoy'd  among  the  Sons  of  Men,  that  is  wont  to 
gratify  our  Ambition,  but  the  Gofpel  afTures  us  of 
frfgher  Honours  than  this,  when  it  makes  us  the  Sons 
of  God?  What  Pleafures  are  there  to  be  tatted  in  the 
Satisfaction  of  Animal  Nature,  but  the  Gofpel  in- 
vites us  to  more  refin'd,  and  more  lading  Pleafures, 
which  are  to  be  derived  from  the  Love  of  God,  and 
the  Company  of  our  Saviour  with  all  his  Saints  ?  What 
Riches  can  bepoffefs'd  or  defir'd  by  the  moft  cove- 
tous Mind,  but  the  Gofpel  propofes  a  far  more  ex- 
terifive,  a  o;pre  durable,  and  more  ufeful  Treafure, 
when  it  tells  us  in  the  Words  of  my  Text,  All  Things 
are  yours  ? 

The  former  Difcourfe  has  made  it  appear  in  what 
Senfe  thefe  Words  are  to  be  underftood  :  Not  that 
we  have  a  prefent  PofTeiTion  of  all  Things,  a  Power 
over  them,  or  a  Civil  Right  to  feize  and  enjoy 
rhem  s  but  the  Meaning  is  this,  that  fofar  as  a  Chri- 

JUan. 


Serm.  XXXVIII.  The  Chriftians  Treafuve.  3 1  r 

ftian  can  have  any  Thing  to  do  with  the  Things  of  this 
World,  or  of  another,  Things  prefent  or  to  come,  they' 
Jhall  all  be  made  to  work  together  for  his  real  Good. 

It  has  been  alio  proved  in  the  fecond  Place,  that 
this  Inheritance  of  the  Saints  is  incomparably  richer, 
and  more  valuable  than  any  Thing  which  Sinners  can 
pjfefs. 

I  proceed  now  to  the  Third  General  propcs'd,  and 
that  is,  to  enquire  how  Chriftians  come  to  be  Partakers 
of fo  fair  and  rich  a  Treafure. 

I.  3Tis  the  kind  and  eternal  Purpofe  of  God  their  Fa- 
ther,  that  it  Jhoidd  be  fo.  Chriftians,  God  has  created . 
all  Things  in  the  World  of  Nature  with  his  Defign, 
that  you  fhould  derive  fome  Benefit  from  them,  as  far 
as  they  can  come  within  your  Reach  or  Nocice,  your 
Service  or  Uie  :  He  appointed  all  Things  in  the 
Counfels  of  his  Providence,  to  bear  fome  Biefiing  for 
you :  He  has  ordained  all  Things  in  his  Kingdom  of 
Grace  for  your  Advantage  ;  and  there  are  unknown 
Regions  of  Light  and  Glory  which  he  has  provided  for 
you.  His  Elecl.  were  ever  neareft  to  his  Heart,  next 
to  the  Man  Chnfl  Jejus,  next  to  his  only  begotten 
Son  ;  for  they  were  all  chofen  in  him  before  the  Foun- 
dation of  the  World,  Eph.  i.  4.  Whether  Creation 
or  Providence,  whether  Nature,  Grace,  or  Glory, 
All  Things  are  for  your  Sokes,   2  Cor.  iv.  15. 

I  would  caution  you  again,  that  you  are  not  to  un- 
derftand  it  in  fuch  an  incredible  Senfc,  as  though 
God  made  every  particular  Creature  in  the  upper  and 
the  lower  Worlds,  only  to  give  the  PofTefiion  of  them 
to  the  Saints,  or  that  he  manages  all  his  providential 
Kingdom,  merely  for  the  fake  of  his' own  People 
without  any  other  View.  No,  this  is  ftretching  the 
Words  into  an  Extent  too  large  and  unreafonable  ; 
for  there  are  Millions  of  Creatures,  Millions  of 
Plants  and  Animals  in  Earth  and  Sea,  that  are  born, 
and  grow,  and  live,  and  die  again,  which  the  Saints 
of  God  never  faw,  nor  know,  nor  fhall  know ;  nor 

X  4  can 


512  TheChriftiatisTreafure.         Vol.  II. 

can  they  receive  any  immediate  Benefit  from  them. 
But  the  Meaning  is  this,  that  all  Things  whatfoever 
the  Saints  can  or  /hall  have  to  do  with  in  this  or  other 
IForlds,  were  intended  to  yield  fome  Profit  to  them,  and 
efpecially  while  they  maintain  their  Character  as  the 
Children  of  God,  and  walk  as  becomes  their  Dignity 
and  their  Profeffion.  In  all  God's  general  Counfels 
of  Creation,  and  Providence,  and  Grace,  he  kept 
his  Eye  fas  I  may  fay)  (till  upon  his  Saints:  He 
defigned  their  Good  in  ten  thoufmd  Inftances,  in  his 
great  and  glorious  Works,  and  refolved  that  nothing 
in  all  his  Kingdoms  fhould  interfere  with  their  lait 
and  belt  Intereft. 

Though  what  he  has  written  down  in  the  Book  of 
his  Decrees,  is  read  only  at  large  by  his  SoU  Chriji 
Jefus,  yet  he  has  written  out  a  fweet  Abftract  of  it 
in  the  Book  of  his  Promifes,  that  the  Saints  on  Earth 
might  read  and  know  it.  Rom.  viii.  28.  And  we  know 
that  all  Things  work  together  for  good,  to  them  that  love 
Gd,  to  them  who  are  the  Called  according  to  his  Pur- 
pofe.  'Twas'  for  their  fakes  the  Promifes  were  writ- 
ten, that  they  might  have  not  only  a  prefent  Relifh 
Of  divine  Bleffings,  but  a  fweet  Foretafte  of  Joys 
long  to  come. 

The  Blefllngs  of  the  Children  of  God  were  num- 
bered up,  and  writcen  down  originally  for  them,  in 
the  Book  of  God's  everlafting  Counfels ;  and  in  the 
Book  of  his  Word  has  he  copied  out  for  them,  the 
Blejfings  of  Heaven  from  above,  and  of  the  Deep  from  be- 
neath ;  the  -precious  Things  brought  forth  by  the  Sun,  and 
under  the  Influence  of  the  Moon  ;  the  chief  Things  of 
the  ancient  Mountains  on  Earth,  fo  far  as  is  needful 
for  them  here,  and  the  -precious  Things  of  the  everlafting 
Hills  of  Par  ad  ife  hereafter. 

Does  the  great  Creator  and  Lord  of  all  keep  the 

"Wheels  of  Nature  in  their  fettled  Courfes  ?    'Tisfor 

his  People's  good.     The  Stars  in  their  Courfes  ft),  all  fight. 

for  Ifrael :    Or  does  he  countermand  Nature  in  any 

of  its  Motions,  and  bid  the  Sun  ft  and  ftill  in  Gibeon* 

.  2  and 


Serm.  XXXVIII.  WeCbriftian'sVreafure.  313 

and  the  Moon  in  the  Valley  of  Ajalon  ?  'Tis  that  the 
Armies  of  his  People  may  have  Jong  Day-light,  to 
fubdue  their  Enemies.  Hail-Stones  and  Thunder  mall 
break  out  of  the  Clouds  todeftroy  the  Canaanites,  when 
Jfraei  is  at  War  with  them  :  But  if  Ijrael  want  Bread 
in  the  Wildernefs,  the  Clouds  fhall  drop  down  Manna, 
and  give  them  Bread  from  Heaven.  The  Lord  gave 
up  Egypt  with  her  Armies  to  the  Waves  of  the  Red- 
Sea,  for  the  Ranfom  and  Redemption  of  his  People  : 
He  gave  Ethiopia  andSeba  to  the  Sword  for  the  Safe- 
ty of  his  Servant  Jacob.  Ifa.  xliii.  7.  I  have  loved  thee, 
O  Jfraei,  therefore  J  gave  Men  for  thee,  and  People  for 
thy  Life. 

And  'tis  no  Wonder  that  God  has  given  all  Things 
to  his  Children,  fince  he  has  given  himfelf  to  them, 
and  told  them,  J  am  your  God:  'Tis  no  Wonder  he 
has  beftowed  all  other  Things  upon  them,  fince  he 
has  beftowed  his  Son  upon  them  :  His  own,  his  only 
Son,  who  is  dearer  to  him  than  all  the  Creation. 
Rom.  viii.  32.  He  that  fpared  not  his  own  Son,  but  de- 
livered him  up  for  us  all,  how  fhall  he  not  with  him  freely. 
give  us  all  Things .? 

II.  The  Saints  have  an  Intereft  in  all  Things,  for 
Chrifi  is  made  Lord  over  all  Things  for  his  People* s  good, 
Eph.  i.  22.  God  hath  put  all  Things  under  his  Feet 
and  gave  him  to  be  Head  over  all  Things  to  his  Church. 
Thus  the  Names  of  the  Saints  are,  as  it  were,  in- 
serted into  that  divine  Patent  that  exalts  and  confti- 
tutes  Chrifi  Lord  of  all. 

And  indeed,  Chrift  has  not  only  a  Right  to  all 
Things  by  the  meer  Donation  of  the  Father,  but 
it  may  be  faid,  he  has  purcbafed  all  Things  for  his  own 
Honour,  and  his  People's  Good.  Becaufe  he  was 
obedient  unto  Death,  therefore  God  has  fo  highly  exalted 
him,  and  made  him  Lord  of  the  Dead  and  the  Living, 
Phil.  ii.  and  Rom.  xiv.  And  perhaps  'tis  in  this 
Senfe,  that  the  Inheritance  of  theSaints  may  be  cal- 
led  the  pur chafed  Pojfeffion,  Eph.  i.  14. 

Now, 


j  14  T'he  Chriftian's  freafurc.         Vox,.  li 

Now,  Chriftians,  fince  all  the  Affairs  of  Nature, 
Grace,  and  Glory,  are  put  into  the  Hands  of  fucK 
a  Friend  in  Truit  for  you,  that  they  may  be  mana- 
ged and  employ 'd  for  your  Advantage,  'tis  as  well, 
nay,  'tis  much  better  than  if  all  Things  were  at  pre- 
fent  in  your  own  PoflefTion,  i.  e.  under  your  prefent 
State  of  Weaknefs  and  Folly  •,  for  his  Wifdom  and 
Goodnefs  fhall  govern  all  for  your  trueft  Imerelt. 
Te  are  Chrift's,  lb  the  Apoftle  expreiles  it  in  the  Verie 
next  to  my  Text  :  And  Chrijl,  who  has  all  in  his 
£Iands,  will  take  Care  of  you  who  are  his  own, 

Chrift  is  made  Heir  of  all  things,  Hebo  i.  2*  And 
if  ye  belong  to  Chrift,  then  are  ye  Heirs  of  God,  and 
Joint-Heirs  with  Chri(i,  Rom.  viii.  17.  And  the  ex- 
prefe  Promife  of  the  Father  confirms  it,  that  all 
Things  are  yours,  Rev.  xxi,  7.  He  that  overcomes  fhall  in- 
herit all  things,  and  I  will  be  his  God,  and  he  fhall  b& 
my  Son.  Ye  are  the  Members  of  the  Body,  and  Chrift  is 
the  Head,  1  Cor.  xii.  27.  Now  the  Members  muft  in 
their  Meafure  become  Sharers  of  what  the  Head  pof- 
feffes.  In  your  Proportion,  O  Chriftians,  you  fhall 
have  Communion  with  Chrift  your  Lord,  in  his  Roy- 
alties and  his  wide  Dominion  ;  for  he  hath  promifed 
that  ye  JJjall  fit  down  on  his  '■Throne,  when  ye  have 
overcome  your  Enemies,  even  a*  he  overcame ,  and  is  fet 
down  on  the  Throne  with  his  Father,  Rev.  iii.  21.  Ye 
are  one  with  Chrift,  and  therefore  in'  your  Meafure, 
O  Believers,  and  according  to  your  Capacity,  ye 
fhall  poflefs  and  enjoy  all  Things  which  he  poffefies, 
to  far  as  is  requifite  for  your  Benefit  in  this  World, 
and  your  trueft  Happinefs  for  ever. 

III.  The  Saints  are  actually  invefted  with  this  Privi- 
lege, by  believing  on  the  Son  of  God,  by  accepting  the 
Covenant  of  his  Grace,  by  receiving  Chrift  Jejus  the 
Saviour,  according  to  the  appointed  Methods  of  the 
Gofpel.  When  a  poor,  deftitute,  guilty,  and  perifti- 
ing  Creature  is  made  willing  by  divine  Grace,  to 
give  up  himfelf  to  Chrift  as  his  Saviour  and  his  Lord, 

he 


Serm.  XXXVIII.  The  Chrijlian's  Treafure.  315 

he  is  diverted  of  his  Guilt,  he  is  cloathed  with  the 
Robes  of  Salvation,  he  is  tranflated  out  of  a  State  of  ->, 
Sin,    Poverty,    and  Wretchednefs,    into  a  State  of   / 
rich  Grace,  and  becomes  a  Child  of  God,    and  an 
Heir  of  all  Things.     A  living  Faich,  which  has  all     I 
the  Springs  of  Holinefs  in  it,  is  ordained  to  carry  in 
it  all  the  Springs  of  Treafure  and  Felicity.     This 
unites  the  Soul  to  Chrijl,  this  gives  an  humble  Claim 
to  all  the  Bleffings  laid  up  in  the  eternal  Decrees 
and  Purpofes  of  God  ;  Bleffings  purchafed  by  the 
Blood  of  his  Son   Jefus  ;  Bleffings  promifed  in  the 
Word  of  the  Gofpel,  wherein  all  Things  are  given 
for  a  PofTeffion  to  the  Children  of  the  Moft  High. 

IV.  All  Things  may  be  faid  to  belong  to  the 
Saints,  or  (hall  turn  to  their  Advantage,  becaufe 
the  blejfed  Spirit  is  given  them,  to  teach  them  to  improve 
all  Things  for  their  own  Benefit.  1  Cor.  ii.  12.  We  have 
received  the  Spirit,  which  is  of  God,  that  we  might  know 
the  Things  that  are  freely  given  us  of  God:  And  that 
not  only  that  Chriftians  might  know  what  their  Trea- 
fures  are,  but  learn  how  to  make  a  righc  Ufe  of 
them  too. 

They  are  taught  by  the  holy  Spirit,  to  receive 
the  common  Bleffings  of  Nature  from  the  Hands  of 
God,  as  a  Father,  and  a  Friend,  and  a  God  in  Co- 
venant :  And  they  rejoyce  in  them  as  fuch,  with 
humble  Thankfulnefs ;  they  are  inftructed  to  derive 
ufeful  Meditations  from  the  Sun,  Moon,  and  Stars ; 
and  to  read  the  Wifdom,  the  Power,  and  the  Glory 
of  their  Creator,  and  their  Father  there,  and  to  re- 
joyce in  his  Goodnefs.  The  peaceful  State  of  King- 
doms, or  Battels,  Wars  and  Earthquakes,  and  the 
Convulfion  of  Nations,  are  all  made  ufeful  Lefibns 
to  a  Child  of  God  •,  and  he  gains  fomething  from  all 
of  them,  by  the  Teachingsof  the  blefled  Spirit. 

The  Saints  are  led  into  an  Acquaintance  with  the 
Word  of  God  by  the  fame  Spirit  too  :  They  receive 
the  Promifes  and  Directions  of  the  Gofpel,  through 

the 


3 16  7 he  Chriftia?i*s  Treafure.       Vol.  II. 

the  Influences  of  this  Spirit.  They  derive  Light,  Ho- 
linefs  and  Comfort  from  every  Part  of  the  Book  of 
God  ;  i.  c.  from  the  Law  and  the  Prophets,  the  Hi- 
ftories  and  theEpiftles,  and  from  all  the  Ordinances 
of  the  Sanctuary  :  He  teaches  them  to  borrow  fome 
Food  and  Delight  from  Mofes  and  David,  as  well  as 
from  Peter  and  John.  He  leads  them  through  the 
fweet  Fields  of  Gofpel-Grace,  and  directs  them  to 
gather  many  a  Flower  there  for  their  Refrefhmenr, 
and  to  feed  on  the  Fruit  of  the  Tree  of  Life  for  their 
Support.  He  mews  them  how  to  profit  hy  the  Mi- 
niltry  of  a  Paul,  and  to  learn  the  deep  Myfteries  of 
Chrif :  He  impreffes  on  their  Souls  the  warm  and 
pathetick  Words  of  an  Apollos,  and  fires  their  Hearts 
thereby  with  Zeal  and  Love  :  He  teaches  his  youn- 
ger Difciples  over  again  the  firft  Leffons  of  Grace, 
which  a  Cephas  had  jufl;  taught  them.  Thus  Paul 
and  Apollos,  and  Cephas  are  theirs. 

He  inftructs  them  how  to  converfe  with  Things 
invifible  and  future  by  Faith,  and  to  make  ufe  of 
the  unfeen  and  diftam  Glories  of  Eternity,  for  their 
prefent  Comfort  and  Joy.  'Tis  the  God  of  Hope,  who 
by  his  Spirit  fills  them  with  all  Peace  and  Joy  in  believing, 
Rom.  xv.  13. 

And  I  might  add  alfo,  that  the  holy  Spirit  is  gi- 
ven them,  and  dwells  in  them  as  an  Earneft  of  their 
Inheritance  of  all  Things,  2  Cor.  v.  6.  till  the  Re- 
demption of  this  pur  chafed  Poffejfion,  i.  e.  till  it  mail 
be  redeemed,  and  freed  from  all  the  prefent  Incum- 
brances of  Sin  and  Satan,  Eph.  i.  13,  14.  Then  in 
a  happy  Hour  fliall  this  purchafed  PoffeiTion  be  dif- 
clofed  in  the  faireft  Light,  and  proclaimed  to  be  the 
Property  of  the  Saints. 

To  fum  up  all  in  a  few  Words,  A  Chriftian's  In- 
tereft  in  all  Things  is  well  founded,  and  well  con- 
firm'd.  They  are  his  by  the  original  Purpofe  of 
God  the  Father,  when  he  created  all  things  $  'twas  his 
Defign  that  his  chofgp  People  lhould  receive  Benefit 
from  them.     Tbey  are  his,  by  the  Appointment  of 

divine 


Serm.  XXXVIII.  TheChriJliarisTreafure.  %ij 

divine  Providence,  that  al]  things  fhall  work  toge- 
ther for  his  Good.  They  are  his  ;  for  Chrifl  the 
Son  of  God  has  purchafed  a  Dominion  over  all  things, 
that  he  may  manage  them  for  the  Service  of  his  re- 
deemed Ones.  They  are  his,  becaufe  the  Spirit 
teaches  him  to  derive  fome  Advantage  from  all  things 
by  Faith  and  holy  Meditation.  God  has  given  him- 
felfx.0  the  Saints  as  their  Portion  for  ever  :  He  has 
given  his  own  Son  for  them  as  a  Ranfom  from  Death  ; 
he  has  given  his  Spirit  10  them,  as  the  Principle  of  i. 
their  Life :  And  in  this  View,  we  may  rife  in  the 
Language  of  Faith,  and  fay  in  the  Words  of  the 
bleffed  Apoftle,  How  fhall  he  not  herewith  freely  give 
Us  all  Things  ? 

Thus  having  made  it  appear  in  what  Senfe  all 
Things  are  yours,  and  upon  what  Foundations  this 
glorious  Privilege  is  builr,  I  proceed  in  the  lait  Place, 
to  confider  what  ufe  may  be  made  of  this  Difcourfe. 

ift  Ufe.  It  affords  a  Word  of  Mourning  and  Terror  to 
obflinate  and  impenitent  Sinners.  Are  all  things  made 
beneficial  to  the  Saints  ?  Think  with  your  fclves 
then  what  you  lofe,  becaufe  you  are  not  of  that 
Number.  If  you  live  and  die  in  this  finful  State, 
you  have  a  comfortable  Intereft  in  nothing  :  No- 
thing works  for  your  real  Benefit.  Your  abufe  of 
all  things  that  you  have  any  thing  to  do  wiih,  takes 
away  the  true  Pleafure  and  Enjoyment  of  what  you 
poffefs,  and  turns  them  into  a  Curfe  to  you  inftead 
of  a  Bl effing.  Whether  Paul,  or  Apollos,  or  Cephas, 
or  this  World,  or  Life,  or  Death,  or  Things  prefent,  or 
Things  to  come,  no.hing  is  yours  ;  for  ye  are  not  Chri/l's. 
And  ye  fhall  reap  no  final  and  tailing  Advantage 
from  any  thing,  if  you  perfift  in  a  finrul  and  impe- 
nitent Scate  *,  for  ye  are  without  God  in  the  World, 
without  Chrift,  and  without  Hope. 

Do  you  fit  under  the  Miniilry  of  Paul,  who  fpreads 
the  glorious  Light  of  the  Gofpel  around  you  ?  But 
the  God  of  this  World  hath  blinded  your  Minds,  that 
this  divine  Light  fhould  not  reach  them  :  Even  the 

Preaching 


3  i8  T?he  Chrijliaris.  'treafitre.        Vol.  It. 

Preaching  of  Paul  is  a  favour  of  Death  unto  you,  if 
you  live  and  die  without  the  Faith  and  Love  of  Cbrijl. 
Do  you  hear  the  zealous  and  patht;!ck  Language  of 
Apollos  ?  But  your  Heart  perhaps  grows  the  harder 
under  it  :  You  reiift  the  affectionate  Entreaties  of 
the  Gofpel,  from  the  Lips  of  that  eloquent  Preacher. 
And  even  Apollos,  whofe  Soul  is  wont  to  melt  with 
Companion  for  perifhing  Sinners,  fhall  rife  up  in 
Judgment  againft  you.  And  as  for  the  plain  and 
condefcending  Miniftry  of  Cephas,  you  defpife  the 
Man  and  his  Sermons  together  ;  therefore  you;  can 
get  no  Benefit  by  them.  Neither  Paul>  nor  Apollos, 
nor  Cephas  is  yours. 

Well,  if  fpiritual  Things  are  not  yours,  you  hope, 
however,  that  you  have  a  Property  in  Things  tem- 
poral: If  the  Blefiings  of  the  Church  don't  belong  to 
you,  yet  you  claim  a  good  Share  in  this  World,  and 
the  Blefiings  of  it  :  You  feed  delicioufly,  you  are 
dreflingay  Colours  and  Gold,  and  you  have  Wealth 
laid  up  in  Store  for  many  Years  to  come.  Poor  vain 
Creatures!  What  is  all  your  Treafure  ?  What  is 
your  Property  in  it  ?  A  forry  Property  in  Lands, 
and  a  large  Eftate,  when  not  a  Clod  of  the  Earth, 
nor  a  Penny  of  the  Money  fhall  turn  to  your  real 
and  lafting  Benefit !  I  grant  that  you  poffefs  fome  of 
the  good  things  of  this  World  indeed.  But  your 
Riches  and  Plenty  are  not  real  and  proper  Blefiings, 
while  you  are  afar  from  Chrift,  and  Strangers  to  him  : 
Your  own  Unbelief  and  Impenitence,  and  Rebellion 
againft  God,  turn  all  the  Comforts  of  the  World 
into  Curfes. :  'Tis  only  the  Grace  of  Chrift  can 
take  off  the  Curfe,  and  fanctify  this  World  into  a 
Bleffing. 

Life  is  not  yours  ;  'tis  not  for  your  final  Ad- 
vantage, while  you  wafte  it  in  Vanity .  and  finful 
Amufements  :  A  long  Life  fpent  in  this  manner, 
fhall  but  add  to  your  Guilt,  and  aggravate  your 
Condemnation. 

Death 


Serm.  XXXVIII.  The  Chriftiarts  Treafure.  3 19 

Death  is  not  a  Benefit,  but  a  dreadful  Hour  to 
you,  for  it  delivers  you  over  to  the  full  Power  of 
Satan,  that  cruel  Tormentor,  and  opens  the  Scene 
of  your  everlafting  Sorrows. 

Things  prejent  are  not  Bleflings  to  you,  while  you 
refofve  to  continue  in  this  finful  State.  You  abufe 
the  Day-light,  and  wafte  it  in  Trifles  or  in  Crimes  ; 
or  at  belt  you  fpend  it  in  an  eager  Purfuit  of  the 
Things  of  the  World,  with  the  NeglecT:  of  God. 
The  Night  is  given  to  recruit  Nature  for  new  Ser- 
vices, but  you  feize  the  Shadows  of  the  Evening  to 
make  a  Screen  for  your  fecret  Iniquities,  and  hide 
your  Sins  behind  the  Curtains  of  Midnight. 

You  feed  on  the  Fruits  of  the  Earth,  and  other 
rich  Provifions  of  divine  Bounty  ;  but  perhaps  you 
make  them  Inftruments  of  fhameful  Intemperance : 
Or  at  beft,  you  lay  out  the  Strength  of  them  in  emp- 
ty Follies,  or  in  low  earthly  Defigns,  without  2 
Thought  of  God  or  Heaven.  The  Morning  and 
the  Evening  wait  upon  you  in  long  SucceOions,  but 
you  are  heaping  up  Iniquities  from  Morning  to  E- 
vening.  You  walk  daily  in  the  Paths  of  Death,  and 
the  Sun- beams  do  but  light  you  onward  to  everlaft- 
ing Darknefs.  You  are  nourished  by  your , Food  for 
the  Day  of  Slaughter.  Daily  and  hourly  you  abufe 
the  Goodnefs  of  God,  and  even  thefe  abufed  Blef- 
fings  of  his  Goodnefs  fhall  call  for  greater  Degrees 
of  Vengeance  at  his  awful  Judgment-Seat.  Thus 
neither  the  Light  of  the  Sun,  nor  the  Fruits  of  the 
Earth,  neither  Day  nor  Night,  are  yours  ;  for  you 
abufe  them  to  finful  Purpofes,  and  they  yield  you 
no  real  Profit. 

And  if  Things  prefent  are  not  yours,  if  ye  have  no 
folid  and  lafting  Benefit  by  them,  much  lefs  can  you 
pretend  to  claim  any  comfortable  Share  in  the  Things 
that  are  to  come.  There's  a  Heaven  of  Happiness 
provided  for  the  Saints,  but  you  are  utterly  unpre- 
pared to  fulfil  the  Bufinefs  of  it,  or  to  tafte  the  Blef- 
fednefs,    There  is  no  Room  nor  Place  there  for  you. 

There 


%2o  'HheChrifliarisTreafure.         Vol.  IT. 

There  is  nothing  glorious  and  delightful  among  all 
the  Promifes  of  God,  or  all  the  joyful  Scenes  of  the 
"World  to  come,  that  you  can  claim  any  Title  to, 
nor  have  you  any  Intereft  in  them.  When  Hell  mail 
open  its  Mouth  indeed,  to  receive  Miilions  Of  the 
Damned,  according  to  the  final  Sentence  of  chejudge, 
there  you  will  find  a  Place  and  Room  provided  for 
you  ;  but  'tis  an  uneafy  and  dreadful  one.  Hell  is 
yours,  the  Vengeance  of  God  is  yours,  endlefs  Mi- 
fery  is  yours  ;  you  have  been  treafuring  up  Wrath  a~ 
gainft  the  Day  of  Wrath  \  and  you  can  claim  nothing 
but  this  painful  Portion,  this  difmal  and  everlafting 
Inheritance. 

And  can  you  be  content  with  fuch  a  Portion  as 
this  is,  while  the  Saints  are  Inheritors  of  all  that  is 
holy  and  happy,  both  in  this  World  and  the  next  ? 
O  may  your  bufy  Thoughts  be  awakened  betimes, 
and  make  you  ever  reftlefs  arid  uneafy  in  your  pre- 
fent  wretched  Eftate  !  Return  to  the  Lord  in  hum- 
ble Mourning,  for  all  your  paft  Iniquities  :  Return" 
to  God  fpeedily,  from,  whom  you  have  wickedly 
departed  :  Loath  your  felves  becaufe  of  your  Abo- 
minations, and  abandon  every  Idol  :  Say  to  him,  My 
Father,  in  the  Spirit  of  Faith  and  Penitence,  and  he 
will  put  you  among  the  Children,  and  give  you  a  goodly 
Heritage ',  Jer.  iii.  19. 

Seek  Acquaintance  with  JefuS  the  Son  of  God, 
the  Saviour,  the  Lord  and  Heir  of  all  Things  ; 
cbrnmit  your  Souls  to  his  Hands,  refign  your  felves 
entirely  to  his  Grace,  that  he  may  change  your  un- 
holy Natures  by  hi.,  Spirit,  that  he  may  cleanfe  away 
your  Guilt  by  the  Blood  of  his  Atonement,  that  he 
may  give  you  an  Intereft  in  his  own  Riches  •,  then 
the  Covenant  of  his  Love  fhall  fancYify  to  you  all 
the  Enjoyments  of  Earth  and  Time,  and  make 
you  PoflefTors  of  all  the  good  things  in  Heaven  and 
Eternity. 

2d  Ufe.  This  Do&rine  difcovers  to  us  the  Glory  of 
the  new  Covenant.    A  bleiTed  Covenant  indeed  that 

has 


Serm.  XXXVIII.  The  Chrijlian's  Treafure.   321 

has  given  fo  rich  a  Treafure  to  Creatures  fo  unwor- 
thy !   We  are  Sinners,  and  deferve  nothings  yet  when 
we  believe  in  the  Son  of  God,    the  Gofpel  gives  us  / 
in  our  Meafure  the  Inheritance  and  PofTeflion  of  all  I 
Things. 

Adam  was  made  Lord  of  this  lower  World  •,  this 
Earth,  and  the  Creatures  that  dwell  on  it  were  put 
into  his  Hands,  all  things  below  were  given  him  for 
his  Ufe,  his  Support,  and  his  Delight.     Thus  Man- 
kind,   confider'd  in  the  firft  Adam,   in  his  innocent 
Eftate,  were  Lords  of  all.     But  by  one  Man,  Sin  entered 
into  the  World  j    and  by  that  Sin,  Adam  has  forfeited 
his  Sovereignty  and  Dominion,    with  all  his  large 
PofTefTion  or  the  Creatures,  both  for  himfelf  and  for 
us.     When  the  Sentence  came  forth  from  the  Mouth 
of  God,    Curfedbe  the  Ground  for  thy  Jake,  the  Curfe 
fell  on  all  this  lower  World,    and  did,  as  it  were, 
make  a  Seizure  of  the  Creatures  out  of  the  Hands  of 
Adam  the  great  Sinner.     They  are  no  more  his  in 
that  fan&ified  Manner  for  his  real  and  final  Benefit, 
as  they   were  before  :    They   now   become  Inftru-JL_ 
ments  of  Temptation  and  Sin,    Pain,  and  Sorrow, 
and  Mifery.     But  the  Covenant  of  Grace  reftorcs  all 
back  again  to  us  in  and  by  the  fecond  Adam,  who  is 
the  Lord  of  the  new  World,    and  under  this  Cha- 
racter,   is  Poffeffor  of  all  Things :    And  a  fan&ified 
Ufe  of  all  Things  is  given  to  us  again,   in  and  by 
Chrijl  Jefus.     O  glorious  Covenant,  that  can  take 
away  the  Curfe  from  Creatures,  and  make  them  be- 
came a  Blefling  to  the  Saints  ! 

But  there  is  a  further  Glory  in  it  ftill  ;    for  our 
PofTeflion  of  all  Things  in  [he  fecond  Adam,  is  far   /^^  t 
more  fecure  than  it  was  in  the  Firft.     This  ricrfancT"       _  * 
extenfive  Treafure  is  put  into  the  Hands  of  Chrijl  our         <• 
Mediator,    our  Head,  and  our  Surety  for  us,  that   xs^-t^% 
we  mayn't  abufe  our  Potfeflion   by  Sin  to  our  own 
Ruin  i  and  that  we  mayn't  forfeit  our  Inheritance  the 
fecond  time,  and  fo  lofe  it  for  ever, 

Vol,  II.  Y  ^al/je 


322  The  ChriJtiari,s<Treafure.        Vol.  It. 

%d  Ufi.  This  Doctrine  yields  fweet  Confolation  to 
a  poor  afflitled  Sainty  who  is  taught  to  make  a  right  Im- 
provement of  it.  The  Gofpel  mould  teach  a  Chrifti- 
an  in  thefe  Circumftances,  fiich  divine  Language  as 
this,  **  Am  I  poor  and  defpifed  by  the  Great  and 
"  Rich  of  this  World,  yet  I  truft  I  am  made  a  Child 
ec  of  God  by  his  renewing  Grace,  and  the  Promife 
*'  gives  me  a  Right  to  all  Things.  God  my  Father 
*'  has  engaged  that  all  things  pall  work  together  for  my 
"  Good.  He  has  made  me  a  Joint-Heir  with  his 
**  beft  beloved  Son  Jejus,  and  has  given  me  a  fair 
48  and  large  Inheritance.  I  fhall  be  Pofieflbr  of  e- 
**  very  Comfort  amongft  the  Creatures  that  is  necef- 
"  fary  to  my  fuprerne  Intereft,  and  my  final  Hap- 
*'  pinefs,  and  God  himfelf  is  my  eternal  Portion. 

*'  What  if  I  cannot  read  my  Name  and  my  Title 
**  to  Lands  and  Houfes,  to  green  Fields  and  Pa- 
"  laces,  in  large  Conveyances  and  Writings  under 
"  the  Seal  of  Men  ;  but  I  can  read  my  Name  as  a 
"  Chriftian  in  the  Covenant  of  Grace,  under  the 
"  Seal  of  God,  and  the  Blood  of  his  Son,  and  there 
"  I  find  that  all  Things  are  mine.  While  I  furvey 
*'  the  Gardens  of  a  rich  Sinner,  every  Herb  and 
<c  Flower  there  gives  me  more  Sweetnefs  than 
"  he  can  find  in  them  all  :  For  I  can  converfe 
"  with  God  my  Maker,  and  my  Father,  in  every 
"  Herb,  and  every  Flower.  While  I  walk  amongft 
"  the  Trees  of  my  Neighbours  Fields*  they  yield 
"  me  their  refreshing  Shade,  and  compofe  my 
"  Thoughts  to  divine  Meditation.  I  can  lift  up  myr 
"  Eyes  to  the  ftately  Building  where  my  Neigh- 
«»  bour  dwells,  and  raife  my  Thoughts  thence  to  the 
«'  Manfions  of  heavenly  Glory  :  Then  I  rejoice  to 
««  think  how  much  my  Inheritance  and  my  Manfion 
"  there  exceeds  the  mod  magnificent  Structure  on 
«  Earth.  Thus  his  Fields,  and  his  Gardens,  and 
"  his  ftately  Dwelling  afford  a  divine  Delight  to 
M  me,  which  perhaps  the  earthly  Pofieflbr  of  them 
«6  knows  nothing  of :    And  though  /  havealmoji  no- 

"  thing 


Serm.  XXXVIII.  The  ChriftiarisTreafure.  323 

"  thing  that  lean  call  my  own  on  Earth,  yet  in  this 
**  Senfe,  I  pojftfs  all  Things.  My  God  hath  given 
**  me  fo  much  of  the  good  things  of  this  World,  as 
"  he  faw  needful  and  proper  for  my  real  Jntereft  : 
"  And  furely  if  I  might  have  had  all  things  within 
'*  my  immediate  Reach,  and  under  my  Sovereignty,  I 
"  would  not  lay  hold  of  more  of  them  (if  I  were  truly 
61  wife  J  than  would  promote  my  Welfare. 

*«  Do  I  fit  at  the  Foot-ftool  of  the  Rich  in  the 
*c  Houfe  of  God  ;  or  am  I  but  a  Door-keeper  in 
"  the  Sanctuary,  yet  I  can  there  hear  Paul  declare 
u  the  fublime  Myfteries  of  the  Gofpel,  and  while 
"  he  reveals  the  Wonders  of  God's  eternal  Love, 
M  my  Heart  within  me  believes,  and  adores,  and 
'«  rejoices.  Apollos  entertains  me  with  moft  affe- 
ct  ctionate  Dilcourfes  of  the  Grace  of  Chrift,  and 
li  his  Glory  *,  my  Faith  rifes  high,  my  Love  is 
"  kindled  to  him  whom  my  Eyes  have  not  feen,  I 
tc  believe  in  him,  I  love  him,  and  my  Joy  grows 
"  almoft  unfpeakable.  I  remember  the  former  In- 
"  ftructions  of  Cephas,  who  taught  me  the  firlt 
*c  Principles  of  this  divine  Religion  •,  and  I  take 
ct  Pleafure  in  thofe  facred  Foundations.  BiefTed  be 
*'  God,  they  are  unfhaken,  and  my  Faith  and  Hope, 
•'  which  were  begun  under  his  Miniftry,  ftand  for 
u  ever  firm.  Paul,  and  doollos,  and  Cephas  are 
"  mine 

"  Ic  has  pleafed  my  heavenly  Father  indeed,  to 
"  lay  many  Sorrows  upon  me  in  this  Wildernefs  ; 
'*  but  I  have  learnt  to  think  and  fpeak  like  a  Chri- 
"  ftian,  and  fay,  Though  I  appear  as  dying,  yet  be- 
*'  hold  I  live  ;  though  lam  chajlened,  yet  1  am  not 
11  killed :  Every  Stroke  of  his  Rod  is  given  by  the 
**  Hand  of  his  Love.  His  Rod,  like  che  Rod  of 
tc  Aaron,  blofibms  with  divine  BlefJings,  and  brings 
"  forth  holy  Fruit. 

"  Thefe  very  Sorrows  are  fanctified  to  make  rre 

"  Partaker  of  his  Holinefs.     Thefe   Wounds  that  I 

"  feel  let  out  the  Blood  of  Pride,  a/id  cure  the  Di- 

Y  2  ««  (tempers 


324  tfheChriftian's  Treafure.         Vol.  1L 

{tempers  of  my  Sou).  Thus  the  very  Sufferings 
of  Nature,  and  the  Sorrows  of  Life  are  mine  ; 
1  have  learnt  to  reckon  my  Afflictions  among  my 
Blellings  •,  they  work  for  my  Profit.  Whether 
Peace  or  Pain,  all  are  mine. 

44  Befides,  I  iblace  my  felf  in  the  midft  of  my 
Poverty  and  Diflrcfs  with  this  fweet  Meditation, 
that  the  Id's  I  enjoy  of  temporal  Comforts,  and 
the  Delights  of  this  World,  if  I  improve  my  Suf- 
ferings and  Sorrows  well,  there  is  the  more  Joy 
and  Glory  laid  up  for  me  in  the  World  to  come.'* 
My  light  Afflictions,  which  are  but  for  a  Moment,  are 
•working  for  me  a  far  more  exceeding  and  eternal  Weight 
of  Glory,   2  Cor.  iv.  17. 

"  Is  my  Life  on  Earth  ftretched  out  to  a  tirefomc 

*  Age  ?  Heaven  will  be  much  the  fweeter  ;  and 
4  after  many  Toils,  i  fhall  have  the  ltronger  Relifh 
4  of  an  eternal  Refb     Or  does  Death   make  hafte 

*  toward  me  in  younger  Years,  and  bring  my  Body 
1  quickly  down  to  the  Dull?  My  Soul  then  is  but 
'  difmifled  the  fooner  to  the  Building  on  high  that 
4  is  prepared  for  me  ;  for,  whether  Life,  or  Deaths 
4  all  are  mine. 

44  When  I  caft  my  Eyes  around,  and  furvey  the 
4  prefent  Frame  of  Things,  the  Sun  in  his  daily  Circuit, 
4  and  the  Moon  and  Stars  in  their  nightly  Courfes, 
4  my  Faith  afTures  me  they  are  all  employed  in  roJ- 
4  ling  the  Months  and  Hours  away,  that  (land  be- 
4  tween  me  and  immortal  Happinefs  i  And  when 
4  the  Morning  of  the  Refurrection  dawns  upon  the 
4  Earth,  the  Gofpel  tells  mr,  that  I  have  a  Share 
4  in  all  the  rifing  Glories  of  that  Day.  Should  the 
4  Heavens  and  the  Earth  be  fhortly  fet  on  fire,  if  I 
4  have  but  my  Faith  awake  within  me,  I  fhall  have 
4  no  Fear  rior  Surprize  •,  I  my  felf,  and  all  my  bed 
4  Interefts  are  out  of  the  Reach  of  thefe  Flames  ; 
4   my  Treafures  are  of  an  unperifhing  kind.     The 

*  Period  of  all  Things  here  below  fhall  but  ufher 
4  in  my    brighteit  Hours,    and  begin  the  Years  of 

2  «*  my 


Serm.  XXXVIII.  TbeCbriftian'sTreafure.  325 

<c  my'eternal  Pleafure  •,  for  the  Book  of  God  allures 
*'  oie,  that  Things  prefent  and  Things  to  come  are 
"  mine. 

"  Make  hade  then,  all  ye  remaining  Revoluti-  ., 

"  ons  of  Nature  *,  and  Days,  and  Months,  and 
fc  Ages  make  hafte  :  Time  cannot  fly  too  fall  for 
"  me,  who  have  fuch  an  Eternity  in  view.  My 
"  Lord  huh  told  me  in  his  Word,  Surely  I  come 
<c  quickly,  and  my  Heart  echoes  to  that  Voice  of 
"  my  Beloved,  Amen,  even  fo  corns  Lord  J e fits.** 

4th  Ufe.     This  Doctrine  requires  the  Believer  to  be 
found  in  the  conftant  Exercife  of  Faith,  that  fo  he  may  be 
able  always  to  furvey  his  Inheritance,  and  take  folid  De- 
light in  it.     Otherwife,  when  he  fuftains  Lofs  in  tem- 
poral Things,  and  Sickness  and  Trouble  attend  him 
in  the  Flefh,  he  will  be  ready  to  judge  by  the  meer 
Principles  of  Sen/e,    and  to   think  his  Comforts  all 
gone,    and  that  he  has  nothing  \eh.     'Tis  Faith  a- 
Jone  can  teach  a  Believer  to  rejoice  in  this  Treafure 
given  him  by  the  Covenant  of  Grace,  when  theWorld 
has  taken  almoft   all   fenfible  Comforts   from  him. 
The  natural  Man  with  an  Eye  of  Senfc  looks  on  things 
juftas  the  Eye  of  a  Brute-Animal  beholds  them,  and 
fees  nothing  more  than  according  to   the  common 
ImprefTions  they  make  on  Flefh  and  Blood  :    But 
the  Eye  of  Faith  is  aided  by  the  divine  Glafs  of  the 
Covenant,  which,  as  a  Microfcope,  difcovers  many 
Beauties,   where  the  natural  Eye,  una  (Tilted,  can  fee 
nothing  but  Roughnefsand  Deformity. 

'Tis  nothing  but  Faith  fixing  its  Eyes  on  fancti-yu^^* 
fied  LdfTes  and  Crofles,  fan&ified  Pains,    and  Sick-  ..  £^ 
nefs,    and  Diftrefies,  that  can  enable  us  to  reckon     '  #   > 
thefe  among  our  Treafures.     'Tis  nothing  but  the 
Spirit  of  Faith  that   can  inftrucl  us   to  think  our 
felves  rich,  becaufe  we  are  Heirs  of-  the  Kingdom,  while 
we  are  poor  and  deftitute  in  this  lower  World,  James 
ii.  5.     'Tis  the  Spirit  of  Faith  that  taught  the  A- 
poftle  Paul  to  triumph  under  all  his  Infirmities,  in 
fiich  Language  as  this  j  as  dying,  and  behold  -we  live  ; 

Y  3  as 


326  The  Chrijlian's  Treafure.         Vol.  II* 

as  forrowful,  and  yet  alway  rejoicing  ;  as  poor,  and  yet 
making  many  rich  ;  as  having  nothing,  and  yet  pojfef- 
ftng  all  Things,  2  Cor.  vi.  9,  10.  And  if  we  have 
the  fame  Spirit  of  Faith  we  may  believe  and  [peak  the 
fame  Language. 

§tb  Ufe.  This  Doctrine  forbids  all  murmuring  at  the 
Hand  of  God,  though  his  Difpenfations  may  have  fontething 
painful  and  fever  e  in  them.  He  has  given  us  all  Things 
indeed,  by  the  Promife  of  the  Gofpel,  but  he  has 
not  put  this  Treafure  into  our  own  Hands,  left  we 
fhould  abufe  and  forfeit  it ;  but  he  has  put  it  into 
the  Hands  of  Chrifi  for  us  ;  and  'tis  Chriji  our  Lord 
who  diftributes  out  fuch  Parcels  and  Portions  of  our 
Eft  are  to  us  daily,  as  his  perfect  Wifdom  fees  moft 
proper  to  promote  our  real  Intereft. 

The  Chriftian  under  Sicknefs,  perhaps  will  fay, 
'*  Is  not  Life  and  Health  writ  down  in  the  Inven- 
"  tory  of  my  Inheritance  ?  "  Yes,  but  Sicknefs  and 
Death  are  written  down  there  too,  and  thy  Saviour 
knows  that  Sicknefs  is  better  for  thee  at  this  Sea- 
fon  than  Health.  Don't  murmur  at  his  Hand,  for 
God  the  Father  has  intruded  him  to  manage  and 
govern  all  his  own  vaft  Dominions  ;  and  canft  not 
thou  intruft  him  to  manage  thy  Eftate,  to  difpofe 
of  thy  Concerns,  and  to  alloc  thy  daily  Portion  to 
thee? 

The  Saint  furrounded  with  Diftrefs  and  Poverty,  or 
Naked,  and  Hungry,  will  fay,  "  Is  not  Food,  and 
"  Raiment,  and  Peace  fpecified  in  the  Articles  of 
.  "  the  Covenant,  and  numbered  among  my  Trea- 
"  fures  ?  "  Yes,  but  Poverty,  and  Hunger,  and 
Cold,  and  Nakednefs  are  there  alfo :  And  thy  hea- 
venly Father  fees  it  beft  to  with-hold  Peace  and 
Plenty  from  thee  at  prefent,  or  to  give  thee  thy  Food 
and  Raiment  but  in  a  fcanty  Meafure,  to  mortify 
thy  Flefh,  to  humble  thy  Pride,  to  wean  thee  from 
the  Creatures,  to  teach  thee  immediate  Dependence 
on  himfelf,  and  to  fit  thee  for  a  Departure  to  the 
keavenly  World. 

When 


Serm.  XXXVIII.  The  Chrifii 'arts  Treafure.  32/ 

When  thou  art  deprived  therefore  of  one  earthly 
Comfort  after  another,  and  the  remaining  good 
Things  of  this  Life  feem  to  be  leaving  thee,  have  a 
care  of  murmuring  againft  thy  God.  Dare  not  take 
up  the  Words  of  Jacob,  and  fay,  Jofepb  is  not,  and 
Simeon  is  not,  and  will  ye  take  Benjamin  alfo  ?  Surely 
all  thefe  Things  are  againjl  me  :  But  Jacob  was  made 
to  know,  by  fweet  Experience,  that  all  thefe  things 
wrought  for  his  real  Advantage,  and  were  made  the 
Means  of  preferving  himfelf  and  his  Family  too  in  a 
Pay  of  fpreading  Famine  and  Defolacion. 

6tb  life.  This  Doctrine  forbids  all  Contention  and 
Envy  at  our  Fellow  Creatures,  as  well  as  repining  a" 
gainji  God. 

Is  my  Brother  healthy  and  ftrong,  while  I  am  fick 
and  feeble,  and  languifhing  ?  Does  my  Brother  pof- 
fefs  more  of  the  good  Things  of  this  Life  than  I  do  ? 
'Tis  becaufe  our  common  Father  fees  it  proper  to 
keep  me  fhorter,  and  to  with-hold  fo  full  an  Allow- 
ance from  me.  I  have  an  Intereft  in  the  fame  large 
Inheritance  ;  lama  Child  of  the  fame  Family  •,  and 
therefore  all  Things  are  mine  as  well  as  his  :  But  I  have 
committed  it  entirely  to  the  Wifdom  and  Goodnefs 
of  our  heavenly  Father,  to  put  into  my  Hands  what 
Part  he  pleafes  of  my  large  Inheritance.  He  is 
wifeft,  and  will  diftribute  the  feveral  Portions  that 
he  fees  fitted  for  his  different  Children,  and  for  this 
Reafon  I  can't  envy  my  Brother.  'Tis  the  fame 
kind  and  faithful  Hand  that  weighs  and  meafures 
out  my  Grains  and  Scruples,  and  little  Handfuls  of 
earthly  Bleffings,  that  gives  my  Brother  his  Loads 
and  his  full  Barns. 

Has  the  Miniftry  of  Paul  been  bleft  to  me,  and 
not  that  of  Apollos  ?  Have  the  Labours  of  jipollos 
been  more  bleft  to  my  Fellow-Chriftian,  or  the  plain 
and  familiar  Inftructions  of  Cephas?  Well,  Pll  ne- 
ver make  any  Parties  in  the  Church  upon  this 
Account ;  for  all  the  Minifters  of  the  Gofpel  are  ap- 
pointed for  our  Edification  •,    and  I'll  rejoice  in  them 

Y  4  '         all. 


328  -         The  ChriJlian'sTreafure.        Vol.  U. 

all,  and  blefs  God  for  the  Service  they  do  to  the 
Family  of  Chriji.  If  my  Portion  of  fpiritual  Food 
be  diftributed  to  me  by  the  Hands  of  Paul,  'tis  our 
common  Father  that  conveys  the  fame  facred  Food 
to  another,  by  the  Hands  of  Cephas  or  Apollos ;  and 
the  World  mall  never  hear  me  lay,  "  I  am  of  Paul,  in 
«'  Oppofition  to  Apollos  or  Peter  ; "  though  I  muft 
confefs,  God  has  bleft  his  Miniflrations  moft  emi- 
nently to  my  Soul. 

yth  Ufe.     Has  God  given  all  Things  to  the  Saints 
by  the  Covenant  of  his  Grace,  furely  then  they  fliould 
r'eturn  all  Things  back  again  to  him,  in  a  way  of  Gra- 
titude,   Duty,    and  Service.      Has   he    promifed    to 
make  every  thing  which  we  have  to  do  with,  con- 
cur to  promote  our  bell  Intereft,    and  our  final  Hap- 
pinefs  ?    Let  us  then  apply  our  felves  with  Zeal  and 
Diligence  to  make  every  thing  within  our  Reach 
fubftrve  his  divine  Interefts,  and  the  Qlory  of  his 
Kingdom. 
;  Has  my  gracious  God  with-held  nothing  from  me, 
but  together  with  his  own  Son  given  me  all  things, 
why  then  mould  I  with-hold  any  thing  from  him? 
"Why  fhould   I    not  devote  my  Heart,  my  Head, 
my  Hands,  my  whole  felf,  and  all  things  that  are 
wirhin  n>y   Power,    to  the  Honour  of  his  Name? 
Does  God   beflow   Life  or  Health  or  Riches  upon, 
fuch  a  v/orthlefs  Creature  as  I  am  ?    Let  Holinefs  to 
the  Lord  be  written  upon  them  all.     And  if  my  Fel 
low-Creatures  are  poor,  needy,  cold,  and  ftarving 
iet  me  chearfully  minifter  to  them  of  my  Subftance, 
which  the  great  Lord  of  Heaven  and  Earth  has  fo, 
richly  bellowed  on  me.    My  God  honours  me  indeed, 
when  he-makes  me  the  Difpenfer  of  his  Bleflings  a- 
mong  his  Creatures,  and  efpecially  among  his  Saints. 
I  lofe  nothing  by  this  Benevolence,  but  am  rather 
enriched  by  this  very  Diftribution.     I  become  rich  in 
good  Works,  and  rich  in  divine  Promifes  :  He  that  gives 
to  the  Poor  lendeth  to  the  Lord,  and  he  will  repay  him. 
Alms  are  as  Money  laid  out  to  the  beft  Intereft,  and 
are  a  growing  Treafure,  But 


: 


Serm.  XXX VIII.  The  Chrijliaris  Treafure.  329 

But  fhould  I  hope  for  no  new  beneficial  Return, 
of  all  my  Kmdnefs  to  Men,  the  very  Benefits  received 
of  God  my  Father  con  (train  me  to  this  Bounty.  Has ' 
he  given  all  Things  to  a  poor  worthkfs  Creature, 
and  mail  I  give  nothing  to  tiie  Poor,  or  to  the  Un- 
worthy ?  Shall  I  not  rather  imitate  the  profufe  Boun- 
ty of  my  God,  who  commands  bis  Sun  to  Jhine,  and 
his  Rain  to  defcend  both  on  the  Evil  and  ihe  Good.  JTis 
a  divine  Excellence  to  love  and  to  diitributeasGod 
does. 

The  Name  of  J e fits  my  Savipur  has  yet  a  further 
Power  to  oblige  me  to  ufe  all  my  earthly  Poffcf- 
fions  for  h^  Honour.  Has  Cbrift  Jefus  purchafed 
this  large  and  fair  Inheritance  for  me  with  his  Blood, 
has  he  given  me  much  on  Earth,  and  the  Hopes  of 
greater  Treafures  in  Heaven,  then  I  will  be  my  own 
no  longer,  but  give  my  whole  felf  up  to  him,  with 
^11  my  Powers,  and  Talents,  and  Poffefiions  !  They 
are  thine,  blefied  Saviour,  they  are  thine  for  ever. 
'Tis  the  folemn  and  deliberate  Wifh  of  my  Heart, 
that  I  may  never  pofiefs  or  enjoy  any  thing  from 
which  Chrifi  has  no  Revenue  of  Glory.  O  that  his 
Grace  may  enable  me  to  employ  Things  prefent  for 
this  holy  Purpofe  !  And  when  I  arrive  at  the  actu- 
al PofTefllon  of  Ihings  to  come,  they  fhall  be]  impro- 
ved in  an  unknown  but  a  nobler  Manner,  for  the 
everlafting  Glory  of  my  God,  my  Father,  and  my 
Saviour. 

The  Recollection  of  the  Doclrinal  Part. 

In  this  Difcourfe,  O  my  Soul,  thou  haft  not  only 
been  called  to  furvey  the  Riches  of  thy  Inheritance, 
but  thou  haft  learnt  alfo,  in  what  manner  this  In- 
heritance is  made  over  to  thee,  if  thou  art  a  fincere 
Chriftian,  and  a  Believer  on  the  Son  of  God. 

Look  backward,  my  Soul,  to  eternal  Ages,  before 
the  World  began,  when  God  marked  out  the  Bounds 
of  :his  Creation,  and  the  Limits  of  thefc  Heavens, 

and 


3Jo  "The  Chri ft  tarts  Jreafure,      Vox.  IX. 

and  this  Earth,  he  defigned  them  with  all  their  Trea- 
sures, for  the  Service  of  his  holy  ones,  for  the  Be- 
nefit of  his  Children,  Angels  and  Men  ;  and  thy 
Name  and  thy  Share  was  written  down  amongft  them. 
The  great  God,  in  thofe  early  Days  of  his  Eternity, 
has  provided  a  rich  Sufficiency  for  thy  prefent  and 
future  BlefTednefs.  O  may  my  Faith  take  this  de~ 
lightf  ul  and  diftant  Retrofpect,  and  rejpice  in  God's 
eternal  Love  ! 

God  has  given  all  Things  into  the  Hands  of  his  owfp 
Son  Jefus,  whom  he  hath  ordained  Lord  of  all,  that  he 
might  govern  and  difpofe  of  all  Things  for  the  Good 
of  his  People.  Chrifi  is  rifen  from  the  Dead,  and 
hath  taken  Poffeflion  of  all  the  Blefiangs  of  Grace  and 
Glory,  in  the  Name  of  his  Saints,  that  he  may  make 
them  PofTeflors  in  their  Seafon,  and  according  to, 
their  Meafure  :  That  he  may  make  thee,  O  my 
Soul,  a  rich  Poffefibr  of  fo  fair  an  Inheritance  ;  and  ' 
that  he  may  keep  every  Part  of  it  fecure  for  thee, 
till  in  Succefllon  of  Times  and  Seafons,  both  in 
Earth  and  in  Heaven,  thou  art  fit  to  receive  and  en- 
joy it.  If  thou  art  made  a  Joint-ileir  with  Chrifi, 
thou  art  Heir  of  all  Things. 

But  remember,  'tis  a  living  Faith. in  Chrifi  that  mufi 
intitle  thee  to  this  rich  Inheritance.  'Tis  of  infinite  Im- 
portance then,  to  fearch  often  and  inquire,  Am  I 
a  Chriftian  indeed  ?  a  fmcere  Convert,  a  Believer  in 
Jefus  ?  And  does  my  Faith  evidence  it  felf  in  all  the 
Fruits  of  Repentance,  Love,  and  Hplinefs  ?  Q  may 
I  feel  my  Soul  to  live  daily  this  divine  Life  by  the 
Faith  of  the  Son  of  God,  that  I  may  maintain  an  hum- 
ble Claim  to  thefe  Treafures  of  Mercy  laid  up  in  the 
Gofpel  •,  Treafures  committed  to  the  Hands  o£ 
Chrifi  to  be  kept  fafe  for  me. 

And  may  the  bleffed  Spirit  inflrnft  me  daily  to  im- 
prove all  Things  to  my  fpiritual  and  eternal  Benefit,  that 
I  may  not  be  like  a  Fool,  who  has  a  Prize  put  into  his. 
Right-hand,  and  knows  not  how  to  make  itfe  of  it !  May 
I  be  taught  to  draw  fome'facred  Advantage,  fome 

holy 


Serm.  XXXVIII.  TheChriftiarfsTreafure.  331 

holy  Delight  and  Rcfrefhment  from   the  continual 

new  Scenes  and  Occurrences  of  Life  !    May  I  derive 

Knowledge,  and  Love,  and  heavenly  Sweetnefs  from 

the  furprizing  Works  of  God,  as  the  God  of  Na-(©/^»t 

ture,  and  from  the  more  furprizing  Wonders  of  his^^^i.  / 

Grace  !    May    1  learn  fomething  divine  and  holy 

from  all  the  Tranfactions  of  his  Providence,  and  the 

various  Turns  and  Changes  of  this  prefent  State,  till 

I  am  prepared  and  made  meet  for  a  more  fit  and  ample 

Pofiefiion  of  the  everlafting  Inheritance  of  the  Saints 

in  Light !    Amen. 


s  E  r. 


3J 2  The  right  Improvement  Vol.11. 


SERMON  XXXIX. 

The  right  Improvement  of  Life. 

•-i  : ! 

I  C  o  r.  iii.  22. 

■  ■   Whether  Life  or  Death,  • All  are 

yours. 

IT  is  a  large  and  fair  Inheritance  that  belongs  to. 
the  Children  of  God.  They  have  no  need  ro  di- 
vide themfelves  into  little  Parties,  and  to  quarrel 
about  their  particular  Intereft  in  one  Minifter  or 
another,  in  one  Blefling  or  another  ;  for  whether 
Paul,  or  Apollos,  or  Cephas,  whether  Life  or  Death, 
all  Things  are  theirs. 

My  former  Difcourfes  have  explained  in  what 
Senfe  Chriftians  pojjefs  all  Things,  and  that  is,  that  all 
Things  prejent  or  to  come,  that  can  any  way  affetl  or  con- 
cern them,Jhall  certainly  turn  to  their  Benefit,  andfubferve 
their  great  and  final  Intereft.  I  proceed  now  more 
particularly  to  enlarge  on  the  Words,  which  I  had 
chiefly  in  my  Defign,  Whether  Life  or  Death,  all  are 
'yours. 

The  fir  ft  Dotlrins  arifing  from  the  Words  is  this^ 
Life  it  felf,  and  the  Continuance  of  it  to  the  Saints,  is  for 
their  Advantage. 

Now  to  improve  this  Propofition  to  practical  Pur- 
pofes,  I  fhall  do  thefe  Things. 

I.  I 


Serm.  XXXIX.         of  LlVfl.  333 

I.  I  fhall  make  it  appear  under  a  variety  of  Inftart- 
ces,  that  Life  is  defignedfor  the  Benefit  of  Chriflians. 

II.  I  would  amplify  and  confirm  the  Doctrine  yet 
Further,  by  difcovering  what  a  Variety  of  Graces  may 
be  exercifed  on  Earth,  which  can  have  no  Place  in  Hea- 
ven ;  and  make  it  appear,  that  jn  fome  Refpects  a 
Saint  below  hath  Advantage  above  the  Saints  that 
are  on  high. 

III.  I  (hall  dnfwer  a  confiderable  Objetlion  or  two  that- 
feems  to  rife  againft  the  Doclrine,  while  I  am  treating 
of  it :  And  at  laft,  fome  Inferences  will  be  drawn  from 
the  whole  Difcourfe. 

Fir  ft  let  me  mew,  Wherein  Life  appears  to  be  a  Bene- 
fit to  true  Believers. 

Life  is  yours,  O  Chriflians,  for 

I.  This  is  the  Time  that  was  given  you  for  your  Recon- 
ciliation to  God,  and  fecuring  your  ever  la/ling  Inter  eft. 
All  the  Elect  of  God  are  born  into  this  World  finful 
and  miferable,  by  their  Relation  to  the  firm  Adam  ; 
therefore  Sr.  Paul  feems  to  include  himfelf,  as  well  as 
the  Heathen  Infidels,  when  he  fpeaks  of  the  Iniquity 
of  their  Nature,  and  the  Guilt  of  their  State.  Epb. 
ii.  2.  We  all  had  our  Converfation  in  times  paji  in  the 
Lufts  of  our  Flejh,  fulfilling  the  Defires  of  the  Flejh  and  the 
Mind,  and  were  by  Nature  the  Children  of  Wrath  even 
as  others.  Now  this  Life  is  the  Time  given  to  fcek 
Deliverance  from  the  Wrath  to  come,  to  fly  to  the 
Hope  that  is  fet  before  us  *,  Now  is  the  accepted  Time, 
nowis  the  Day  of  Salvation,  1  Cor.  vi.  2.  Now  while 
we  are  in  our  Srate  of  Trial,  before  the  Gates  of  the 
Grave  have  clofed  upon  us,  and  before  the  Gates  of 
Hell  have  been  opened  to  receive  us. 

We  are  all,  by  Nature,  Strangers  to  God,  Ene- 
mies in  our  Minds  by  wicked  Works^  and  under  Sentence 
of  Condemnation  :  Remember,  O  Sinners,  this  is 
the  Time  to  get  Acquaintance  with  God,  to  return 

to 


334  ^be  right  Improvement        Voi<.  It. 

to  his  Service,  and  obtain  his  fpecial  Favour.     We 
are  defiled  and  guilty  Creatures :  This  is  the  Hour 
of  Cleanfing,  while  the  Fountain  of  the  Blood  of 
Cbrifi  ftands  open,  to  wajh  us  from  Sin  andUndeannefs: 
We  are,  by  Nature,  utterly  unfit  for  Heaven,  and 
all  the  Works  and  the  Joys  of  it,  becaufe  of  the  vici- 
ous Inclinations  that  govern  us.     This  is  the  Day  of 
Repentance  as  well  as  Pardon  :  This  is  the  Day  gi- 
ven us  toinfure  thofe  blefled  Manfionson  high,  and 
tb  obtain  preparing  Graces.     This  temporal  Life  is 
the  only  Seafon,  wherein  the  Sentence  of  our  Condem- 
nation can  be  reverfed,  and  wherein  we  may  obtain 
eternal  Forgivenefs,  and  a  Right  to  Life  everlafting. 
The  Blood  and  Righteoufnefs  of  the  Son  of  God,  are 
not  propofed  nor  offer'd  to  guilty  Creatures  in  the 
other  World.     Now  is  the  Time  to  acquire  a  Meet- 
nefs  for  the  Inheritance  in  Light  through  the  fanctify- 
ing  Influences  of  the  bleffed  Spirit. 

After  Death  there  is  nothing  of  this  kind  to  be 
done,  There  is  no  Work,  nor  Device,  no  Knowledge, 
nor  Wifdom,  no  Faith  or  Repentance  to  be  exercifed, 
no  fucb  Duty  to  be  performed  among  the  Dead,  no 
Opportunity  to  rectify  the  Miftakes  of  Life  :  There 
is  no  Grace  to  be  obtained  for  Sinners  in  the  Grave, 
.  whither  we  are  all  travelling,  Ecclef.  ix.  10.  What  is 
left  undone  at  that  awful  Moment,  mud  be  for 
ever  undone.  At  the  Voice  of  the  Summons  we 
muft  go,  whether  pardon'd  or  unpardon'd,  whe- 
ther holy  or  unholy,  whether  hoping  or  defpair- 
ing.  And  a  dreadful  Spectacle  it  is  as  your  Eyes 
ever  beheld,  to  fee  a  Sinner  expiring  in  full  and 
raging  Defpair. 

But  O  what  infinite  Advantage  has  it  been  to 
Chriftians,  that  they  have  enjoy'd  this  golden  Hour 
of  Grace,  and  been  taught  to  improve  it  well  ! 
What  had  become  of  you,  O  Believers,  if  ye  had 
been  arretted  fome  Years  ago  by  the  M^ffenger  of 
Death,  and  hurried  away  into  Eternity  ?  Where  had 
your  Portion  been,  if  ye  had  been  fent  down  to  the 

Grave 


Serm.  XXXIX.         a/Life.  335 

Grave  in  the  midft  of  your  Sins,  before  you  were 
awakened  or  convinced  of  your  Folly  and  Danger, 
before  you  had  felt  inward  Repentance,  or  had  been 
acquainted  with  Jefus  that  bought  and  beftows  For- 
givenefs  ;  before  ye  had  known  the  Vertue  of  his  re- 
conciling Blood,  or  feen  the  Face  of  a  God  reconci- 
led ?  While  your  Hearts  and  Life  were  all  unclean 
and  unholy,  your  Death  mufl  have  been  dreadful, 
and  your  Soul  for  ever  unhappy.  What  infinite 
Honours  are  due  to  the  Patience  and  Long-fufrering 
of  your  God,  and  to  the  Mercy  and  Mediation  of 
Jefus  your  Saviour  ?  Glory  be  to  divine  Patience, 
and  divine  Grace,  for  Life  prolonged  and  a  Sinner 
faved  ! 

II.  Life  is  yours  ;  'Tis  your  Opportunity  of  doing  much 
Service  for  Cbrin,  and  tnattifefting  your  Gratitude  for 
■hk  redeeming  Love,  2  Cor.  v.  15.  They  who  iivejhould 
not  henceforth  live  to  themfelves,  but  to  him  that  died  for 
them,  and  rofe  again. 

Here  on  Earth,  you  may  fpeak  of  the  Wonders 
of  his  Grace  that  has  faved  you,  and  publifh  his 
Love  that  is  unfpeakable  :  You  may  tell  Sinners  of 
the  infinite  Dimenfions  of  this  Love,  to  invite  them 
to  partake  of  the  fame  Salvation.  Here  your  Lips, 
and  your  Tongues  may  be  delightfully  employ'd, 
in  declaring  what  you  have  tailed  of  the  Bleflings 
of  the  Gofpel,  and  the  Grace  of  Chrift  ;  and  call 
others  to  tajle  and  fee  that  the  Lord  is  good,  and  how 
Bleffed  the  Man  is  that  trufteth  in  him,  Pfal.  xxxiv.  8. 
Here  you  may  make  it  known,  for  the  Support  of 
poor  convinced  Wretches  that  are  ready  to  defpair, 
what  Heights  and  what  Lengths,  what  Breadths  and 
what  Depths  there  are  in  the  Love  of  Chrifl ;  for  it 
reach'd  your  Soul  even  at  the  Borders  of  Hell,  ic 
fpread  wide  to  cover  all  your  great  and  heinous  Ini- 
quities ;  it  rifes  high,  for  it  has  lifted  your  Hopes  to 
Heaven,  and  it  ftretches  its  fweet  and  fovereign  In- 
fluence beyond  the  Length  of  Time,  and  provides 
2  for 


^  36  The  right  Improvement  Vol.  II. 

for  your  Life  and  Happinefs  that  fhall  meafure  out 
Eternity.  Here  you  may  proclaim  the  Praifes  of 
your  Redeemer  to  an  ignorant  World,  you  may 
promote  his  Intereit  a  hundred  Ways  on  Earth,  and 
thus  glorify  your  Saviour  which  is  in  Heaven. 

This  is  not  to  be  done  in  the  fame  Manner,  nor  for 
the  fame  bleffed  Purpofes  amongft  the  Saints  above. 
-When  the  Body  lies  fenfelefs  and  mouldring  in  the 
Grave,  the  Tongue  cannot  praife  the  Lord ;,  The 
Living,  the  Living,  they  praife  thee  as  we  do  this  Day  ; 
as  Hezekiab  did  when  he  was  recover*d  from  Sicknefs, 
and  had  a  Senfeof  pardon'd  Sin.  Ifa.  xxxviii.  \y,  18. 
In  love  to  my  Soul,  thoti  haft  delivered  it  from  the  Pit  of 
Corruption,  for  thou  hail  caft  all  my  Sins  behind  thy  Back. 
The  Grave  cannot  praife  thee,  the  Dead  cannot  celebrate 
thee  -,  they  that  go  down  to  the  Pit  cannot  hope  for  thy 
Truth.  This  is  the  proper  Work  of  the  living  Sainr, 
to  make  known  to  Sinners  the  Grace  of  Salva- 
tion. 

Life  is  the  only  Time  of  fuch  Work  and  Service. 
**  Opportunity  (faith  a  Writer  on  this  Subjec\)  is 
ft  like  a  goldeh  Inftrument  to  dig  for  heavenly  Trea- 
"  fure :  Do  riot  wear  it  out  as  many  have  done  in 
*'  d'gg'ng  f°r  Pebbles,  and  at  your  latter  End  be- 
•  *'  come  a  Fool.  Plead  not  your  mean  Capacity  : 
14  Kings  of  the  Earth,  and  all  People,  old  Men  and 
"  Children,  may  praife  the  Lord,  Pfal.  cxlviii.  11,  12. 
*6  Serve  your  Age  according  to  your  Talent,  Matt. 
44  xxv.  15.  He  that  had  but  one  Talent,  but  a  fingle 
>'  Capacity,  was  called  to  Account  tor  it,  and  caft 
"•  into  outer  Darknefs.  Think  how  many  Opportuni- 
"  ties  Jyou  have  o-. .i-lived,  which  will  never  have 
«e  their  Refurrec~tion  :  Redeem  loft  Time,  by  im- 
•«  proving  what  remains.  Projed  Improvements  of 
"  Life,  fince  your  Light  is  near  extinguifhed. 
"  Make  up  in  Affection  what  may  be  wanting  in 
«c  Aclion.  If  you  cannot  do  much,  yet 'ove  much. 
»  If  our  Servancs  mould  work  no  better  for  us  than 
*«  many  have  done  for  God,  we  fiiould  turn  them 

"  out 


Serm.  XXXIX.  of  Life.  337 

"  out  of  Doors.  Stir  up  others  to  work  for  God;, 
•*  that  you  may  do  by  their  Hand  what  you  cannot: 
"  do  by  your  own."     Thus  this  pious  Author. 

Let  us  confider  what  glorious  Services  have  been 
done  for  God,   by  the  long  Continuance  of  Saints  in 
Xhls  World.    Survey  the  Labours  and  the  Sufferings* 
the  Miniftry,   the  Zeal  and  the  Succefs  of  the  blef- 
ied  ApofUes,  who  planted  the  firft  Chriftian  Chur- 
ches.    What  Monuments  of  Honour  did  they  raife 
among  Jews  and  Strangers,  among  Greeks  and  Bar- 
barians,  the  favage  and  the  polite  Heathens,   to  their 
crucified  and  exalted  Saviour  !   What  Multitudes  of 
Subjects  were  brought  to  bow  the  Knee  to  Jefus  by 
their  Preachmg  !    What  a  large  Harveft  of  Souls 
was    gather'd   unto  Cbrijl,   when  the  Apoftle  feat- 
rer'd  the  Seed  of  the  Gofpel  all  round   the  Coun- 
tries,   from  Jerufalem,    through    the    Provinces    of 
the  lefler  Afia,  and  through  the  Southern  Parts  of 
Europe    (as   Ibme  have  fuppofedj    as  far   as  Spain  I 
And  the  Redeemer  was  glorified  by  his  Labours, 
where  the  Name  of  the  true   God  the   Creator  was 
hardly  known  before.     What  an  extenlive  BlefTing  to 
the  YVorld  was  the  Life  of  Paul?  'Tis  to  this,   that: 
the  following  Ages  of  Christianity,  as   well  as  the 
primitive  Saints,  owe  the  unfpeakible  Benefit  of  his 
Writings  ;  and  'tis  to  this,   that  Great-Britain  owes 
the  Blciiingof  his  divine  Epifcles.     How  honourable 
was  it  for  St.  Paul  himfelf,  and  how  happy  for  us, 
that  he  was  made  an  Inftrument  of  fuch  Service  to 
Cbrijl,  fuch  a  glorious  Service,  as  fpread  it  felf  round 
the  Nations,  and  reach'dto  diftant  Ages  of  Mankind. 
His  long  Life  was  an  iliufirious  B I  effing  both  to  him- 
icif  and  to  the  Chriftian  World. 

III.  Life  is  yours,  O  Chriflians,  for  it  allows  many 
a  proper  Sea  fan  for giving  Examples  of  Holinefs  to  Man- 
kind. And  'tis  an  Honour  to  a  Saint,  to  be  made 
an  Example  of  Religion  amongft  a  Nation  of  Siriners, 
or  a  Pattern  of  Holinefs,  among  the  Churches  of 

Vol.  II.  Z  Be- 


33S  The  right  Improvement  Vol.11. 

Believers.  Herein  you  become  Followers  and  Imi- 
tators of  the  blefled  Lord  your  Matter  :  He  is  the 
firft  Partem,  he  is  the  moll  glorious  Example  ;  for 
in  all  Things  be  muft  have  the  Pre-eminence. 

If  you  become  a  publick  and  fhining  Example  of 
Virtue,  and  Piety,  and  Goodnefs,  you  may  attain 
thele  four  very  valuable  Ends  at  once. 

i.  By  this  Means  you  pay  great  and j lift  Honours  to 
the  blefjcd  Gofpel  whereby  you  are  faved,  and  confound 
and  ftlehce  the  impious  Accujations.  and  Slanders  of  the 
Wicked :  And  efpecially  if  your  Station  and  Rank  in 
the  World  make  you  the  Object  of  more  publick 
Notice,  either  in  a  City,  in  a  Village,  in  a  Neigh- 
bourhood, or  in  any  Society  of  Men,  then  like  a 
Candle  or  a  Torch  let  on  a  Hill,  you  diffufe  Light 
and  Honour  far  around  you,  and  God  and  the  Gof- 
pel are  glorified  on  your  Account. 

And  not  only  in  the  higher  Stations  of  Life,  but 
even  Servants  of  the  loweft  Character,  if  they  are  but 
Saints,  may  adorn  the  Doclrine  of  God  their  Saviour  in 
all  Things,  Titus  ii.  10.  *Tis  greatly  for  the  Credit 
of  our  holy  Religion,  when  the  Men  of  this  World 
feeing  our  good  Works,  are  forced  to  confefs  that 
there  is  fomethng  Divine  in  Chriftianity,  that  God  is 
amongft  us  of  a  Truth  ;  and  by  thefe  Means  they  are 
conftrained  to  glorify  our  Father,  and  our  Redeemer* 
and  our  holy  Religion.  This  is  the  Command  of 
Chrift,  Matt.  v.  16. 

2.  Hereby  Sinners  are  not  only  convinced  that 
there  is  a  Power  and  Glory  in  the  Doctrine  of  Chrift, 
but  many  a  Soul  has  been  converted  to  the  Faith  ofjefus, 
by  beholding  the  pious  Converfation,  the  heavenly  Gra- 
ces, the  holy  Love,  the  divine  Zeal,  the  Conftancy, 
the  Patience,  .and  the  Sufferings  of  Chriftians.  The 
good  Women  in  St.  Peter*s  Days  were  exhorted  to 
invite  and  draw  their  unbelieving  Hufbands  to  the 
Faith  and  Love  of  the  Gofpel,  by  beholding  their  ch  aft  e 
Converfation,  coupled  with  religious  Fear,  and  the  Or- 
nament of  a  meek  and  quiet  Spirit y  i  Pet.  iii.  i,  2,  Gfc. 

Look 


Serm.  XXXIX.         of  Life.  339 

Look  forward,  O  Chriftians,  to  the  laft  great 
Day,  and  think  with  what  a  pleafing  Joy  you  fhall 
hear  thofe  who  have  been  converted  by  your  Exam- 
ple, and  reform'd  from  a  licentious  Courfe  of  Life, 
declare  this  to  your  publick  Honour  before  Men  and 
Angels:  Your  holy  Example,  though  bury'd  long 
in  filence,  fhall  have  a  glorious  RefurrecYton  in  that 
Day,  and  the  Judge  himfelf  fhall  proclaim  it  to  your 
Praife,  that  he  ufed  your  Piety  here  on  Earth,  as  an 
Inftrument  of  his  Grace  to  enlarge  his  Kingdom. 

3.  Hereby  Chriftians  of  a  lower  Form,  and  thofe 
that  are  Babes  in  Cbrift,  are  awakened  to  an  boly  Imi- 
tation of  your  fuperior  Virtues  and  Graces.  'Twas  the 
Continuance  of  St.  Paul  in  this  Life,  through  the  va- 
rious Stages  of  it,  that  recommended  him  as  a  Pat- 
tern to  the  Believers  of  his  Day,  in  all  the  various 
Circumftances  of  their  Lives;  and  the  longer  he 
liv'd,  the  more  glorious  Example  he  left  behind 
him,  for  the  Benefit  of  the  Saints,  that  they  might 
be  Followers  of  him  as  he  was  of  Cbrift,   1  Cor.  xi.  1. 

And  I  may  add  in  the  fourth  Place,  Where  a  Chri- 
ftian  of  mining  Virtues  and  of  diffufive  Goodnefs  is 
bleft  with  a  long  Life,  The  Memory  of  bis  Example* 
and  the  fweet  Savour  of  bis  Graces*  remain  the  longer  on 
Earth*  after  his  own  Departure  to  Heaven.  'Tis  like 
a  rich  Perfume  that  has  lain  fome  confiderable  Time 
among  Garments,  it  communicates  a  pleafant  Fra- 
grancy  to  the  Apparel  long  after  the  Perfume  it  lelf 
is  removed.  Thus  many  a  Saint,  by  the  fweer. 
Odour  of  his  Name,  has  done  Honour  to  the  Gofpel 
in  the  Place  where  he  liv'd,  while  his  Bones  are 
mouldring  in  the  Duff. :  The  Hiftory  of  his  various 
Virtues,  has  dwelt  long  on  the  Lips  of  the  furviving 
Neighbours ;  and  perhaps,  hath  awakened  others  to 
an  Imitation  of  fuch  a  Pattern  many  Years  after  his 
Deceafe. 

Whether  Example  be  of  any  ufe  in  Heaven,  or 
whether  the  Saints  of  lower  Rank  there  may  be  ex- 
cited to  holy  Imitation,  by  the  fuperior  Graces  or 

Z  2  Glo- 


340  The  right  Improvement  Vol,  II. 

Glories  of  more  eminent  Saints,  is  not  fo  well  known 
to  lis  ;  but  this  we  may  well  be  allured  of,  that  the 
Example  of  Chriftians  can  have  no  Ufe  in  that  happy 
World,  to  guard  the  Doctrine  of  Cbrift  from  pro- 
fane Reproaches,  or  to  convince  or  convert  Sinners 
and  Infidels.  'Tis  the  Living,  and  the  Living  alone 
that  can  do  this  Service  for  Cbrij'l,  and  glorify  his 
Gofpel  in  fuch  Inftances  as  thefe. 

But  I  proceed  to  another  Advantage  of  our  Conti- 
nuance in  this  World. 

IV.  Life  is  yours  '»  for  it  gives  Opportunity  for  a~ 
bounding  in  good  Works  to  the  great  Bene  ft  of  Mankind. 
The  longer  a  Saint  lives,  if  he  maintain  his  Character 
with  Honour,  he  becomes  fo  much  a  greater  Blef- 
fing  to  the  World.  But  what  a  deal  of  Good  ceafes 
with  the  Life  of  a  good  Man  ! 

Chriftians,  ye  are  required  to  maintain  good 
Works  for  the  Honour  of  your  Father,  and  for  the 
Glory  of  your  Saviour,  who  hath  purchafed  you  to 
be  a  peculiar  People,  zealous  of  good  Works :  But  there 
is  another  Reafon  for  them  too,  and  that  is,  thefe 
Things  are  good  and  profitable  to  Men,  Titus  ii.  14.  com- 
pared with  the  third  Chapter,  ver.  8.  Every  Day 
of  Life  opens  fome  new  Scenes,  wherein  you  may  be 
ferviceable  to  your  Neighbours,  your  Relatives,  your 
Fellow- Creatures,  and  fo  make  the  World  the  bet- 
ter for  you. 

The  Days  and  Years  of  "Life  mould  be  number'd 
by  the  Multitude  of  good  Works,  as  much  as  by  the 
Revolutions  of  the  Sun  and  Moon  :  For  loft  and  wa- 
fted Time  mould  not  come  into  the  Account  of  Life. 
But  if  this  were  our  way  of  Counting,  what  fhould 
we  fay  of  Thoufands,  who  have  lived  to  no  other 
Purpofe  but  to  eat  and  drink,  and  to  make  up  the 
Number  of  Mankind  ?  O  'tis  a  mean  and  pitiful 
Thing  only  to  be  old  in  Time,  and  not  in  Duties  to 
God,  or  Benefits  to  Men.  And  (as  an  Author  fpeaks 
on  this  Subject  J  "  All  the  go«d  Works  of  many 

"   who 


Serm.  XXXIX.         of  Life.  341 

"  who  are  ftricken  in  Years  will  lie  in  a  very  little 
*c  Compafs  :  To  be  an  ancient  Man  or  Woman  of 
"  two  or  three  Years  old,  founds  like  a  Contradi- 
"  ction,"  and'tis,  indeed,  a  Matter  of  great  Shame, 
and  ought  to  awaken  deep  Repentance. 

How  many  are  there  that  live  to  no  Purpofe  at  all, 
and  the  World  will  not  mifs  them  when  they  are 
gone?  How  many  that  live  to  wicked  Purpofe,  and 
the  World  is  glad  to  be  rid  of  them  ?  Some  are  mere 
Cumberers  of  the  Ground,  and  fome  are  perfect  Nui- 
fances,  and  publick  Mifcbiefs.  Such  mould  never  pre- 
tend to  the  Name  of  Chriftians.  Let  us  remember 
it  was  the  Character  of  our  blefTed  Lord,  that  he 
went  about  doing  good  ;  and  he  was  willing  to  work 
tbofe  Works  while  it  was  his  Day  of  Life,  for  the  Night 
was  comiw  on  him  wherein  he  fhould  have  no  fuch 
fort  of  Work  to  do,  John  ix.  4.  O  may  our  Saviour 
be  our  Pattern,  and  let  us  be  Followers  of  the  holy 
Jefus  !  Alas  i  what  a  noble  Pattern  !  what  flow  and 
diitant  Followers ! 

It  was  this  Defire  of  Service  to  the  World,  that 
put  the  great  Apoftle  into  a  Strait  betwixt  two,  as  in 
Phil.  i.  23.  He  knew  not  what  to  afk  for  -,  "  Shall 
"  I  pray  for  Death  and  Giory,  my  Heart  hath  a 
<c  Willi  that  way  ?  It  is  far  better  for  me  to  depart, 
"  and  to  be  with  Chrijl :  Or,  fhall  I  defire  to  conti- 
"  nue  in  Life?  This  is  for  the  Service  of  -your  Faith , 
V  and  Furtherance  of  your  Joy.-,  therefore  I  am  con- 
"  tent,  faith  he,  to  have  my  Crown  and  Glory  de- 
"  ferred,  that  my  longer  Life  may  be  your  Advan- 
"  tage.  O  what  an  illuftrious  Spirit  of  Zeal  and 
"  Love  reign'd  in  the  Heart  of  this  Apoftle  ! 

Te  are  the  Light  of  the  World,  faith  Chrijl  to  his 
Difciples,  Matt.  v.  13,  14.  What  a  dark  Dungeon 
would  this  World  be,  if  it  had  never  a  Saint  in  it  ? 
Te  are  the  Salt  of  the  Earth  -,  What  Corruption  of 
Manners  would  overfpread  the  Face  of  the  Earth  ! 
What  vile  Communications,  and  odious  Practices 
would  defile  the  World   in  a  few  Years,  if  every 

Z  3  Chri- 


342  The  right  Improvement         Vol.11. 

Chriflian  were  dead  !  What  fhameful  and  abomina- 
ble Works  had  over-run  the  Heathen  Nations,  before 
Chrifi  and  his  Gofpel  appear'd,  and  the  Idolaters 
were  made  Chriftians  ! 

A  Saint  in  a  Family,  is  like  the  Ark  of  God  in  the 
Houfe  o/"Obededom.  2  Sam.  vi.  1 2.  For  the  Lord  blef- 
fed  the  Houfe  of  Obededom,  and  all  that  pertained  to 
him,  becaufe  of  the  Ark  of  God.  A  pious  Soul  is  a  Jo- 
fepb  in  the  Family  of  Potiphar,  Gen.  xxxix.  5.  When 
the  Lord  blejfed  the  Egyptian'.*  Houfe  for  Jofeph'j  Sake, 
and  the  Bleffing  of  the  Lord  was  upon  all  that  he  had  in 
the  Houfe  and  in  the  Field. 

A  Number  of  Saints  in  a  City,  or  a  Nation,  are 
many  times  like  Noah,  Daniel,  and  Job,  in  the  midft 
of  them.  They  guard  the  Publick  by  their  Prayers 
from  mighty  Ruin  and  wide  Defolation.  Sodom  it 
felf  had  been  faved,  if  there  had  been  ten  righteous  Souls 
in  it.  And  I  am  perfuaded,  Great-Britain  had  been 
a  Kingdom  of  Idolaters  and  Slavery,  or  a  Heap  of 
Confufion  and  Slaughter,  and  a  Field  of  Blood  if-n-?; 
ago,  becaufe  of  the  provoking  Wickec'.nefs  in  the 
midft  of  it,  had  it  not  been  for  the  few  Righteou-. 
that  have  always  flood  in  the  Gap  :  There  have  been 
always  fome  powerful  Pleaders  at  the  Mercy-Seat, 
when  the  Wrath  of  God  and  the  deftroying  Angels 
have  been  breaking  in  like  a  Flood  upon  us,  fome 
Mofes  and  Samuel  to  with-hold  the  Defolation,  when 
Popery  and  Tyranny  have  been  juft  at  our  Gates, 
and  ready  to  overwhelm  us. 

O  how  many  unknown  Bleffings  do  thefe  finful 
Nations  enjoy,  becaufe  of  the  Lives  and  the  Prayers 
of  the  Saints  that  are  in  it !  Holy  Souls,  who  though 
they  are  divided  into  different  Parties,  and  practife 
their  different  Forms,  yet  worfhip  the  fame  God, 
through  the  fame  Mediator,  and  by  the  fame  Spirit, 
who  are  ever  welcome  to  the  Throne  of  Grace,  who 
are  all  Saints  in  the  Efteem  of  God,  and  in  the  Lan- 
guage of  Scripture.  Strange,  that  the  Name  of  a 
Saint  ihould  be  us'd  as  a  Term  of  Reproach  amongft 

us, 


Serai.  XXXIX.         of  Life.  343 

us,  and  caft  upon  one  Party  in  a  way  of  Scorn,  when 
thefe  are  the  Perfons  of  every  Party  who  are  the  mojl 
Excellent  in  the  Earth  \  thefe  are  the  Guards  and 
Walls  of  Defence  to  the  Nation,  the  Chariots  of  our 
Ifi'ael,   and  the  Horfemen  thereof. 

V.  Life  is  yours  \  for  it  affords  Means  for  brightening 
your  Evidence  for  Heaven,  and  improving  your  own  Pre- 
paration for  Glory.  Surely  you  are  not  willing  to  de- 
part from  this  World,  till  you  have  good  Hope  of 
an  Intereft  in  a  better  State,  and  a  comfortable  Ex- 
pectation that  it  fhall  be  well  with  you  for  ever. 
Does  God  prolong  your  Days  on  Earth  ?  See  then, 
that  the  Principles  of  Piety  and  Goodnefs  be  well 
rooted  in  your  Hearts,  and  that  your  Graces  grow 
up  under  the  Influences  of  Heaven  :  See  that  they 
bud  and  bloflbm  with  fair  Flowers,  to  the  Honour 
of  your  Profeflion,  and  to  the  Joy  of  your  own 
Confciences.  Let  the  facred  Fruits  of  your  Love 
and  Zeal  breakout  upon  all  juft  Occafions :  Shine 
brighter  in  Holinefs  every  Day  of  your  mortal  Life, 
and  bring  forth  Fruits  meet  for  Life  everhfting,  that 
ye  may  know  and  be  afiured  that  the  Seeds  of  Glory 
are  fown  within  you,  fuch  divine  Seeds  as  will  bear  a 
rich  and  blefTed  Harveft  in  the  great  Day. 

He  that  has  this  Hope  will  purify  himfelf  as  Chrijl  is 
pure,  1  John  iii.  3.  and  his  encreafing  Purity  will 
confirm  his  Hope.  Believe  it  Chriftians,  as  your 
Life  andJPraclice  grows  more  divine  and  undeflled, 
the  Image  of  Chrijl  will  appear  in  you  with  fairer 
Evidence,  and  raife  your  Hopes  of  dwelling  with 
him  to  the  Joys  of  Afiurance.  Many  a  Soul  has 
gone  to  Heaven  as  in  a  Chariot  of  Triumph,  after 
Tome  Years  of  their  Practice  of  Chriftianity,  who,  at 
their  firft  Profeflion  of  it,  were  oppreft  with  many 
Doubts  and  Fears,  and  were  often  trembling  upon 
the  Borders  of  Defpair.  Life  was  their  Blefling  in- 
deed, when  it  taught  them  to  die  with  Faith  and 
honour,  and  enter  into  the  World  of  Spirits  with 
divine  Joy.  Z  4  Let" 


344  ^je  right  Improvement         Vol.  II. 

•  Let  it  be  faid  then  concerning  you,  O  Chriftians, 
that  you  fenfibly  approach  nearer  to  Heaven  every 
Month  of  your  Continuance  upon  Earth,  and  that 
you  look  more  like  the  Inhabitants  of  that  upper 
World,  by  how  much  the  longer  you  continue  in 
this  lower  State  •,  that  when  you  depart  hence,  you 
may  be  aflured  of  a  joyful  Admiffion  into  Paradileo 
May  your  Graces  mine  bright,  and  your  Evidences 
for  Heaven  appear  fo  glorious  and  uncontefted,  chat 
there  may  be  no  Tremblings  about  your  Heart  in 
that  folemn  and  important  Hour  ;  no  doubtful  Flut- 
terings  or  Frights  on  a  Death-bed,  but  that  you  may 
find  the  Gates  of  Glory  open  before  you,  that  you 
may  fee  your  Way  clear  through  the  dark  Valley, 
and  have  a  rich  and  abundant  Entrance  into  the  Kingdom 
of  your  God  on  high. 

VI.  Life  is  yours )  that  by  a  due  Improvement  of  it 
your  Crown  of  Glory  may  be  enlarged,  and  your  Seat  ad± 
vanced  in  Heaven. 

That  there  are  different  Degrees  of  Honour  and 
Joy,  conferred  on  the  Saints  above,  according  to 
their  differentr  Characters  and  Capacities,  is  a  Do- 
ctrine that  hath  fo  much  Countenance  and  Evidence 
from  Scripture,  that  we  can  no  longer  juftly  doubt 
of  it :  And,  I  think,  I  have  made  this  appear  by  un- 
contefted Proofs  in  another  Place  *.  If  you  are  zea'- 
lous  for  the  Caufe  of  Chrift,  and  active  in  his  Service 
through  all  the  Stages  of  Life,  and  your  old  Age  be 
crown'd  with  abundant  Fruits  of  Right eoufnefs,  your 
Reward  in  Glory  fball  bear  a  Proportion  to  thefe 
Labours,  and  the  Length  of  your  Time  on  Earth 
fhall  give  a  glorious  Addition  to  your  Recompenfe  in 
the  heavenly  World,  i  Cor.  xv.  58.  Be  ye  Jledfaft, 
unmoveable,  always  abounding  in  the  Work  of  the  Lord  ; 
for  as  much  as  ye  know  that  your  Labour  is  not  in  vain  in 
the  Lord.     What  a  Shame  and  Pity   is  it,   that  ycu 

*  Treatife  of  Death  and  Heave;?,  Difp.  i.  Sift,  z. 

or 


Scrm.  XXXIX.        of  Life'.  345 

or  I  fhould  have  a  long  Life  on  Earth,  and  but  a 
low  Rank  or  a  little  Portion  of  Reward  in  Hea- 
ven ! 

But  to  animate  your  Zeal,  I  would  humbly  pro- 
pole  yet  a  more  furprizing  Advancement  in  Glory, 
to  the  diligent  Improvers  of  Life  and  Grace.    What 
if  the  Services  you  do  for  God  on  Earth  mould  ftill 
bring  forth  new  Fruit  among  Men  long  after  your 
Death  ?  And  what  if  your  Happinefs  mould  be  ever 
increafing  in  this  Proportion  ?  When  the  great  Judge 
comes,  he  will  furely  reward  every  one  according  to  their 
Works :  But  in  Jer.  xvii.  10.  it  is  faid,  God  will  (not 
only)  give  to  every  Man  according  to  his  JVays,  but  al- 
fo  according  to  the  Fruit  of  his  doings  t  "What  if  our  La- 
bours, our  Prayers,  our  pious  Works  and  Words, 
or  our  Examples  on  Earth  fhould  go  on  to  produce 
this  divine    Fruit,    even    the  Converfion    of   Souls 
when  we  are  in  Heaven  ?  And  what  if  the  rich  and 
over-flowing  Grace  of  God  fhould  reward  us  on  this 
Account  with  growing  Glories  ?  and  thofe  who  turn 
many  to  Righteoufnefs  in  this  manner,  fhould  Jhine  as 
Stars  wi'h  encreafing  Luftre  ? 

Some  Divines  have  fuppofed,  that  the  mifchievous 
Influence  of  the  Works  and  Lives  of  the  Wicked 
fhall  encreafe  their  Torment  :  And  perhaps,  Jero- 
boam, who  fet  up  the  Calves  at  Dan  and  Bethel,  and 
who  made  the  Land  of  Ifrael  to  pradlife  Idolatry  for 
fome  hundreds  of  Years  after  his  own  Death,  might 
feel  yearly  more  intenfe  Agonies  of  Confcience,  and 
his  Heil  grow  feven  Times  hotter.  This  is  a  dread- 
ful Thought,  and  fhould  terribly  awaken  and  im- 
prefs  thofe  Sinners  who  have  d iff  ufed  their  Iniquities 
far  and  wide,  who  have  corrupted  whole  Fami- 
lies, and  Cities,  and  Nations,  and  fpread  their  Poi- 
fon  through  fucceeding  Ages.  And  why  may  not 
the  Joy  and  Crown  of  St.  Paul  encreafe  and  brighten 
by  the  Converfion  of  Sinners,  through  fixteen  hun- 
dred Years,  by  the  Influence  of  his  holy  Writings 
amongit  all  the  Chriftian  Nations  ?  And  thus  not 

the 


346  The  right  Improvement        Vol.  II. 

the  Tbejjalonians  alone,  but  the  Inhabitants  of  Great- 
Britain  fhall  be  the  Matter  of  his  Glory  and  bis  Joy  £ 
O  'tis  a  bleffed  Thing  to  multiply  good  In  ft  ructions, 
and  Counfels,  and  exemplary  Practices  of  Holinefs ; 
and  to  hear  of  them  after  we  are  gone  to  Heaven, 
either  by  miniftring  Angels,  or  by  Souls  newly  ar- 
riving there,  that  they  ftill  yield  on  Earth  a  further 
Crop  and  Harveft  of  Honour  to  Cbrift,  and  Profit  to 
Men.  Such  Tidings  as  thefe  cannot  but  raife  and 
advance  our  own  Joys. 

As  your  Zeal  and  Labour  in  active  Service  mail 
find  a  Retribution  every  way  anfwerable,  fo  your 
Patience  under  Sufferings  fhall  meet  with  a  propor- 
tionable Reward.  2  Cor.  iv.  17.  For  our  light  Afflicti- 
ons, which  are  but  for  a  Moment,  are  working  for  us  a 
far  more  exceeding  and  eternal  IVeigbt  of  Glory.  Life  is 
the  only  Seafon,  as  I  fhall  fhew  afterwards,  for  this  Sort 
of  Exercife  ;  and  the  longer  we  endure  Sorrows  here 
honourably,  the  richer  fhall  our  Reward  be  here- 
after, tho'  the  Reward  is  not  of  Merit  but  of  free 
Grace. 

How  many  Saints  are  there  in  Heaven  exalted  to 
eminent  Stations  in  that  upper  World,  and  fome  who 
wear,  perhaps,  the  Crown  of  Martyrdom,  and  en- 
joy the  Prizes  of  Victory  over  a  thoufind  Tempta- 
tions, after  they  have  run  a  long  Race  in  Chriftiani- 
ty  ?  And  yet  many  of  thefe  (it  may  be)  would  have 
poflefs'd  but  a  low  Station,  and  a  little  Share  of 
Honour  and  Happinefs  in  thofe  heavenly  Regi- 
ons, if  they  had  been  cut  off  from  the  Earth  in 
their  younger  Days,  and  been  called  away  to  Hea- 
ven immediately  after  their  Converfion.  Surely, 
if  you  have  fpent  many  Years  in  publick  Labour 
for  Chrifi  and  zealous  Devotion,  you  have  en- 
dured cruel  Mockeries,  Imprifonments,  and  fharp 
Sorrows,  for  the  fake  of  Cbrift  and  his  Gofpel, 
and  through  the  Courfe  of  a  long  Life,  have 
born  a  conftant  Teftimony  to  the  Faith  of  Je- 
fus,    there   are   fuperior    Glories     fuited    to    your 

Cha- 


Serm.  XXXIX.         of  Life.  347 

Character    in    Heaven,    which   wait   your  Arrival 
there. 

Thus  I  have  made  it  appear,  in  various  Inftances, 
that  temporal  Life  it  felf,  and  the  Continuance  of  it \  be- 
comes a  real  Advantage  to  a  true  Chriftian  ;  which  was 
the  firft  Thing  I  proposM 

But  here's  an  Objection  which  may  be  raifed  againft 
this  Doctrine,  viz.  Do  not  fome  true  Chriflians  fall  into 
grievous  Sins,  when  their  Life  is  prolonged,  whereby  their 
Confcience  is  wounded,  there  Garments  defiled^  their  Pro- 
fejjion  blemi/h'd,  and  the  holy  Name  of  God  and  Chrifi 
blafphem'd  ?  Is  long  Life  therefore  any  Bleffing  to  Chrifti- 
ans,  fincewe  are  fo  uncertain  how  wejhall  behave,  and 
efpecially  if  we  behave  ill  ? 

Anfw.  j.  The  great  and  natural  Defign,  and 
Tendency  of  our  Continuance  in  Life,  is  to  do  more 
Service  for  God  and  Men,  and  obtain  more  Bleflings 
for  our  own  Souls ;  to  grow  more  fit  for  Heaven, 
and  to  raife  and  enlarge  our  Crown.  If  we  abufe  the 
Time  given  us  for  thefe  blefled  Purpofes,  and  in- 
dulge to  finful  Luftsor  Follies,  it  is  highly  criminal 
in  us,  and  we  alone  muft  bear  the  Blame. 

Anfw.  2.  Sometimes  thofe  very  Sins  have  been  fo 
impreft  upon  the  Confcience  by  the  convincing  Spi- 
rit, as  to  become  a  Means  to  awaken  degenerate 
Chriftians  to  greater  Watchfu!n,efs,  greater  Tender- 
nefs  of  Confcience,  and  greater  Degrees  of  Humility, 
of  Spirituality,  and  Heavenly-Mindednefs  :  Thofe  ve- 
ry Falls  have  been  made  an  Occafion  of  their  Rife  and 
Growth  in  Chriftianity  by  the  Grace  of  that  God, 
who  turns  Darknefs  into  Light,  and  a  Curfe  into  a 
Bleffing. 

But  where  it  is  not  fo,  God  is  not  to  be  charged 
with  Injuftice,  in  not  raifing  us  to  higher  Degrees 
after  our  Falls  ;  our  Negligence  and  criminal  Indul- 
gences of  Temptation,  havejuftly  forfeited  his  pe- 
culiar Favours :  And  it  muft  If  ill  be  confeft,  'tis  our 
own  Fault  where  length  of  Life  is  not  attended  with 
Qrowth  in  Grace,  and  Meetnefs  for  fuperior  Glory. 

I 


34#  ^be  right  Improvement  Vol.  II. 

I  fhould  now  proceed  to  the  fecond  General  Head 
propofed,  but  not  having  room  to  finifh  all  my  De- 
fign  at  once,  I  fhall  conclude  this  Difcourfe  with 
thefe  two  Reflections. 

ift  Reflection.  What  a  rich  Advantage  is  put  into 
the  Hands  of  a  young  Convert !  When  a'  Sinner,  in  his  - 
younger  Years  of  Life  is  changed  into  a  Saint,  what 
a  bleffed  Privilege  is  granted  him  by  divine  Grace ! 
And  what  a  glorious  Opportunity  is  afforded  him, 
the  Improvement  whereof  may  reach  to  everlafting 
Ages ! 

Happy  Soul,  who  art  reconciled  to  God  betimes, 
and  a  thoufand  Sins  in  the  following  Courfe  of  thy 
Life  are  hereby  prevented  !  Happy  Soul,  to  whom 
Chrifl  has  manifefted  his  Love  in  the  Beginning  of 
Life,  and  faved  thee  betimes  from  eternal  Death  ! 
According  to  the  Courfe  of  Nature,  thou  haft  a 
Profpect  of  doing  long  Service  for  thy  Lord  and  thy 
God.  Awaken  all  thy  Thoughts ;  confult,  contrive, 
and  feek  divine  Advice  what  thou  fhalt  do  for  his 
Honour,  who  hath  given  thee  (o  early  a  Salvation. 
Pray  for  the  Direction  of  the  bleffed  Spirit,  to  mark 
out  the  Paths  of  thy  Feet,  and  to  employ  thy  Head, 
thy  Hands,  and  thy  Tongue,  in  the  moft  honourable 
Manner  for  thy  God,  and  the  moft  ufeful  for  the 
Good  of  Men. 

Remember,  every  Hour  of  thy  Time  is  a  Part  of 
thy  Treaiure  :  Let  it  not  be  faid  at  laft,  it  was  a 
Prize  put  into  the  Hand  of  a  Fool,  that  had  no  Skill  nor 
Heart  to  ufe  it.  God,  even  thy  God,  expects  a  daily 
Revenue  of  Glory,  as  thejuft  Improvement  of  this 
Treafure.  Let  a  holy  Zeal  be  kindled  within  thee, 
to  do  glorious  Services  for  thy  Creator  and  thy  Savi- 
our, and  to;  fhew  thy  large  Returns  of  Love  to  him 
who  hath  firft  loved  thee.  Let  a  pious  Ambition  fet 
all  thy  Powers  at  work  to  do  fome  uncommon  Good 
for  Men,  and  to  be  made  an  extenfive  Bit-fling  to 
all  that  are  near  thee.  A  rife,  and  fhine  long  as  a  fair 
Example  of  Holinefs  in  a  dark  and  wicked  World, 

and 


9erm.  XXXIX.  of  Life.  349 

and  let  every  Year  of  Life  brighten  thy  Character 
on  Earth,  and  enlarge  thy  Reward  in  Heaven.  Be 
not  content  merely  to  get  fafe  within  the  Walls  or" 
Paradife  \  The  Thief  on  the  Crojs,  who  was  called  at 
the  laft  Hour  of  Life,  obtained  this  Privilege  *,  but 
let  thy  Ambition  rife  higher,  and  reach  at  lbme  of 
the  more  exalted  Stations  in  that  Kingdom.  Then 
fhall  it  appear  that  Life  is  thine  in  the  iweeteft  Senfe, 
when  evc;ry  Stage  and  Period  of  it  fhall  add  new  Ho- 
nours to  the  Name  of  thy  God,  give  new  Bleflings 
to  the  World,  and  advance  the  Joys  of  thy  own  Eter- 
nity. 

id  Refleflicn.  If  Life  be  fuch  a  Privilege  to  a 
Chriftian,  and  be  a  Part  of  his  Treafure  in  this  Senfe, 
then  what  a  difmal  Account  hath  an  old  Sinner  to  give, 
who  hath  wafted  Life  and  Time  in  Folly  and  Guilt,  and 
no  Part  of  it  hath  been  improved  for  his  eternal  Hat- 
finefs. 

O  miferable  Creature  !  Neither  Life  nor  Death  is 
thine.  Bethink  thy  felf  a  little,  and  review  the  dif- 
mal Scene,  "  Say  to  thy  Soul,  What  have  I  been 
6  doing  thefe  fifty  or  fixty  Years  ?  I  came  into  Life 
1  guilty  and  unclean,  and  am  now  upon  the  Borders 
1  of  Death  unclean  and  guilty  ftill.  I  was  born  a 
6  Child  of  Wrath,  and  am  a  Son  or  Daughter  of 
1  Wrath  ftill.  I  was  by  Nature  an  Enemy  to  God, 
1  and  I  am  an  Enemy  to  God  ftill,  and  have  no  Inte- 
'  reft  in  his  Love.  Life  was  given  me  that  I  might 
c  feek  Reconciliation  and  Grace  ;  but  I  have  neg- 
8  lected  and  ab'ufed  offer'd  Grace,  and  am  not  yet. 
6  reconciled  to  my  almighty  and  offended  Maker. 
'  The  Judge  is  juft  at  Hand,  methinks  I  hear  the 
'  Sound  of  his  Chariot  Wheels,  and  a  difmal  Ac- 
5  count  have  I  to  give  of  all  my  wafted  Life.  I 
'  have  done  no  real  Service  for  God,  nor  have  <nven 
'  an  Example  of  Holinefs  to  Men  ;  but  alas !  I  have 
'  been  a  Pattern  of  Iniquity,  or  at  leaft,  I  have  fo!- 
'  lowed  a  Multitude  to  do  Evil :  Every  Year  have  I 

1  heap'd  up  to  my  felf  new  Treasures  of  Wrath  in 

c<   tt„u 

•••-1a  ii, 


350'  'The  right  Improvement         Vol.  IL 

"  Hell,  inftead  of  fecuring  a  Crown  in  Heaven,  and 
<l  advancing  my  Station  and  my  Joy  there.  Is  there 
"  any  Hope  for  me  in  the  poor  Remains  of  Life  that 
*'  may  yet  be  allotted  me  ?  Is  the  Grace  of  the  Gof- 
*'  pel  fufficient  to  fave  fuch  a  Wretch  as  I  am  ? 

Yes,  O  Sinner,  it  is  fufficient,  for  Jefus  Chrijl  came 
into  the  World  to  fave  Sinners,  even  the  very  Chief  oi  therm 
There  is  Grace  in  the  Heart  of  the  Father  to  receive 
thee;  There  is  fufficient  Virtue  in  the  Blood  of  Chrijl  to 
cleanfe  away  all  thy  Guilt;  There  is  Influence  enough 
in  the  blejfed  Spirit  to  foften  thy  Heart  and  renew  thy 
Nature,  though  thou  art  an  old  harden'd  Rebel,  and 
a  TranfgrefTor  from  thy  very  Infancy.     Lofe  not  a 
Moment  more,  but  fet  about  the  Work  in  good  ear- 
neft  •,  trifle  no  longer  with  Grace,  thou  who  art  on 
the  Borders  of  the  Grave  ;  fly  to  the  Hope  that  is  fet 
before  thee  ;  beg  Salvation  of  God  with  daily  and 
nightly  Tears,  and  give  him  no  reft  till  he  hath  heard 
thee.     Such  an  Importunity  is  like  to  be  fuccefsful  ; 
and  then,  though  thy  temporal  Life  hath  been  no 
Benefit  to  thee  hicherco,  yet  the  laft  Moments  of  it 
may  poflibly  be  accepted,  and  prevent  thy  everlaft- 
ing  Death  ;  God  who  is  rich  in  Mercy,  may  bellow 
on  thee  fome   humble  Place  in  Heaven,  but  thou 
canft  not  expect  to  fliine  among  the  brighter!  Saints. 
Thou  may  ft  be  blejftd  among  the  Dead  who  die  in  the 
Lord,  and  reft  from  thy  Sorrows  and  thy  Sins  ;  but 
thou  haft  fcarce  any  good  Works  to  follow  thee.     Thy 
Works,  in  all  the  fprightly  Years  of  thy  Life,  have 
been  Matter  of  Guilt  and  Shame,  and  'tis  infinite 
Mercy,    that  they   mail  be  remember'd  no  more. 
But  if  thy  Heart  be  broken  for  Sin,  and  healed  by 
the  Blood  of  Chrift,  thy  humble  Repentance,  and 
thy  holy  Faith  in  the  few  remaining  Days  of  old 
Age,    and  Death  fhall    be  accepted    through    the 
abounding  Grace  of  the  Gofpel.     The  dying  Thief 
on  the  Crofs  forbids  thee  to  defpair  utterly,  though 
thou  haft  run  a  terrible  Rifque,  and  ventur'd  on'  the 
Borders  of  Deftru&ion :  And  if  thou  art  faved  at 

laft, 


Serm.  XXXIX.         &/Lifs.  351 

laft,  'tis  fo  as  by  Fire,  'tis  like  a  Brand  pluck' d  out  of 
the  Burning,  or  as  a  Man  efcaping  naked  out  of  the 
Flames,  and  palling  on  the  very  Brink  of  Hell  into 
everlafting  Life.  * 

The  Recollection  of  the  DocJrinal  Part. 

And  is  Life  the  only  Space  given  me  to  be  reconciled 
to  God,  and  am  I  (till  a  Stranger  and  an  Enemy  ? 
Have  I  wafted  away  fo  many  Years  of  this  golden 
Seafon  of  Hope,  this  Day  of  Mercy,  and  have  I  not 
yet  received  this  Mercy,  nor  laid  hold  on  this  Hope  fet 
before  me  ?  Search,  examine,  enquire,  What  is  thy 
State,  O  my  Soul  ?  And  if  thou  art  yet  a  Child  of 
Wrath,  and  unreconciled  to  God,  make  hafte  and  fly 
for  Refuge  to  the  Grace  of  the  Gofpel.  Cry  mighti- 
ly for  Repentance  and  Forgivenefs  in  the  Name  and 
Blood  ofjefus.  Lee  no  more  Days  of  thy  Life  pafs 
away  in  fuch  a  dangerous  and  dreadful  State,  left 
Life  mould  come  to  a  fpeedy  Period,  and  then  thou 
art  baninYd  from  Grace  and  Hope  for  ever. 

But  if  the  Characters  of  a  fincere  Penitent,  and  an 
holy  Christian  be  found  with  thee  ;  If  thou  art  Parta- 
ker of  the  Love  of  God,  through  the  Grace  of  Jefus, 
then  blefs  the  Lord,  0  my  Soul,  and  let  all  that  is  within 
me  praife  his  holy  Name,  that  he  has  not  cut  me  off 
in  the  Days  of  my  Enmity  to  God,  unfan&ified,  and 
Unpardoned  ;  that  he  has  lengthen'd  out  my  Life 
and  the  Seafons  of  his  Mercy,  till  he  has  changed 
my  finful  Nature,  and  fecur'd  me  in  the  Covenant  of 
his  Grace. 

/;  Life  given  me  as  an  Opportunity  of  Service  to  my 
Lord  Jefus  ?  'Tis  he  that  has  redeem'd  me  •,  'tis  he 
that  has  laid  out  his  valuable  Life  for  me,  what  mail 
I  do,  O  my  Saviour,  to  make  fome  humble  Returns 
of  Acknowledgment  and  Love  ?  O  let  my  ufelefsand 
unferviceable  Years  be  forgiven,  and  let  the  Remains 
of  Life,  whether  long  or  fhort,  be  all  devoted  to  the 
Interests  and  Honours  of  my  Redeemer.  Were  ic 
2  poflible 


352  The  right  Improvement  Vol.  IL 

pofllble  for  the  Saints,  after  they  have  dwelt  fame 
Time  in  Heaven,  to  come  down  and  dwell  on  Earth 
again,  how  would  they  multiply  their  Labours,  and 
Jay  out  their  new  Life  in  more  Activity  and  Service 
for  their  God  and  Saviour  ?  When  they  have  found 
and  tafted  what  a  FJea.ven  of  Happinefs  fucc^eds  the 
fhort  Labours  of  Life,  how  would  they  double  all 
their  Zeal  and  Diligence,  and  be  griev'd  tiiey  could 
do  no  more  ?  When  they  have  feen  and  converfed 
with  their  beloved.  Lord,  and  beheld  him  Face  to 
Face,  with  how  much  warmer  Love  would  they  en- 
gage in  his  Service?  Surely  they  would  all  cry  out, 
that  the  longeft  Life  on  Earth  is  much  too  fhort  to 
fhew  their  Zeal,  .  Affection,  and  Gratitude  to  lb  di- 
vine and  glorious  a  Friend..  Think  of  this,  O  my 
Soul,  and  remember,'  if  thou  ever  arrive  fafe  at 
Heaven,  thou  wilt  wifh  thou  hadft  done  more  for 
thy  beloved  Lord  here  on  Earth. 

Is  this  mortal  Life  continued  to  me  that  I  may  fpread  a 
Savour  of  Piety  amongsl  my  Fellow-Creatures,  and  fet  a 
religious  Example  to  Men  ?  Lord  fuffer  me  to  do  no- 
thing that  may  lead  Sinners  aftray  from  thee.  Pardon 
all  the  evil  Examples  I  have  ever  given,  and  let  my 
future  Conduct  mine  in  Holtnefs,  as  a  Pattern  to 
thole  that  are  round  about  me.  Merhinks,  I  would 
convince  the  World  that  Religion  has  fomething 
excellent  and  divine  in  it,  and  encourage  them  to  the 
Practice  of  ftrict  Godlinefs. 

Is  Life  prolonged  that  /  may  be  profitable  to  Mankind, 
and  have  I  Jived  thus  long  already  to  fo  Little  Pur-, 
pofe  ?  Though  my  Goodnefs  extends  not  unto  thee,  O 
Lord,  yet  I  entreat  that  my  Fellow-Creatures  may 
be  the  better  for  me  while  I  continue  amongit  them. 
O  may  the  God  of  Abraham  beftow  on  me  that  rich. 
Favour  which  Abraham  received  in  thofe  divine. 
Words  of  Promife,  /  will  blefs  tbeer  and  I  will  make 
thee  a  Blejfwg.  I  would  fain  live  ufeful  and  beloved,, 
that  I  may  die  defired  and  lamented.  What  a  fhame- 
fuJ  Thing  is  it  when  I  go  out  of  the  World,  that  my 
i  Ac- 


Serm.  XXXIX.         of  Life.  3^3 

Acquaintance  fhoul d  fay,  /&  is  gone,  but  there  is  no 
lofs  of  him. 

Have  my  Days  been  prolonged  thus  far  that  my  Hopes 
of  Heaven  might  be  daily  encreafing,  that  my  Evidences  of 
Adoption  might  grow  (Ironger  daily,  and  my  Soul  be  mors 
prepared  for  Heaven  :  Look  inward  then,  O  my  Soul : 
Haft  thou  acquired  a  more  divne  and  heavenly  Tem- 
per than  in  Years  pad  ?   Art  thou  wrought  up  to  a 
greater  Meetnefs  for  the  Inheritance  on  high  ?   Are 
thy  Defires,    thy  Appetites,    and  all    thy    Powers 
more  fitted  for  the  Bufinefs  of  Heaven,  and  attem- 
per'd  to  the  BlefTednefs  of  the  upper  World  ?  Arc 
thou  growing  fitter  ftill  for  the  Sight  of  God,  for 
Convcrfe  with  Chrifl%  for  the  Company  of  Saints  and 
holy  Angels  ?  How  are  thy  Days,  and  Months,  and 
Years  run  out  to  wafte,  if  thou  arc  fo  much  nearer 
Death,  and  yet  arc  not  fo  much  riper  for  Heaven  ? 

And  is  it  pofiible  that  a  Length  of  Life  Jhould  be  fo 
improved,  as  that  my  Crown  of  Glory,  and  my  Portion  of 
Happinefs  may  be  enlarged  hereafter  ?  Let  my  holy  Am- 
bition awake  at  fuch  a  Hint  as  this,  and  let  me  af- 
pire  to  a  fuperior  Rank  among  the  BlefTed,  by  em- 
ploying every  Part  of  Life  to  ihe  mod  noble  and  ex- 
cellent Purpofes  for  which  Life  is  granted.     Lee  me 
ever  abound  in  the  Work  cf  the  Lord,  fince  I  am  allu- 
red that  no  Part  of  my  Labours  [kail  be  in  vain  in  the 
Lord,    or  want  its  proper  Recompence.     Though, 
'tis  the  Blood  of  my  Redeemer  that  has  purchafed 
all  the  Prizes  and  Crowns  in  Heaven  ;  yet  if  I  am  a 
fwift  Runner  in  the  Chriftian  Race,  and  the  Race  ic 
felf  be  long,  I  am  fitted  to  receive  the  fairer  Prize : 
And  if  I  am  an  active  and  victorious  Soldier  in  the  Ar- 
my of  Chrift,  and  have  ferved  faithfully  thro*  a  tedi- 
ous War,  I  may  have  Rcafon  to  hope  for  a  brighter 
Crown.    We  may  humbly  wait  for  a  Reward  in  Pro- 
portion to  the  Work,  according  to  the  Encourage* 
ments  of  the  Bible,  while  we  (till  acknowledge,  thac 
it  is  free  and  fovereign  Grace  both  enables  us  to  hold 
out  working,  and  beltows  the  rich  Reward.    Amen. 
Vox.,  H.  A  a  S  E  R- 


354  The  Privilege  of  the  Vol.11 


SERMON    XL 

The  Privilege  of  the  Living  above  the 
Dead. 


i  C  o  R.  iii.  22. 

«'        Whether  Life  or  Death,  — -  All  are  yours; 

WHEN  thefe  Words  were  explained,   this 
Doilrine  was  drawn  from  the  firft  Part  of 
them,  viz.  When  Life  is  given  or  continued 
to  the  Saints ,  Wis  for  their  Advantage. 

The  firft  Thing  propofed  in  our  Meditations  of  this 
Truth,  was  to  make  ic  appear  by  a  Variety  of  In- 
ftances,  that  Life  is  defigned  for  the  Benefit  of  Chrifti- 
ans. 

I  proceed  now  to  the  Second,  viz.  To  amplify  and 
confirm  this  Dotlrine  yet  further,  by  reprefenting  what 
various  Graces  may  be  exercifed  on  Earthy  which  can 
have  no  Place  in  Heaven  *,  and  to  difcover  in  what  Re- 
fpects  a  living  Chrijlidn  may  be  f aid  to  havcfome  Advan- 
tage over  the  Saints  that  are  dead. 

I.  The  firft  Grace  I  fhall  mention,  which  belongs 
Only  to  this  Life,  is,  Faith  of  Things  unfeen,  whether 
frefent  or  future  ;  for  in  Heaven  this  fort  of  Faith  is 
ended  and  loft  ;  it  vanifhes  into  Sight,  i  Cor.  v.  17. 
Here  in  this  World  we  walk  by  Faith,  and  by  Sight ; 
but  in  the  World  above,  we  fhall  live  by  Sight,  and 

not 


Serm.  XL.        Living  above  the  Dead.  ^55 

not  by  Faith.     BleJJed  are  thofe  Souls  on  Earth  who 
have  not  feen ,    and  yet  have  believed. 

Hereby  the  living  Chriftian  doth  much  Honour  to 
God,  and  offers  him  a  Revenue  of  fuch  Glory,  as 
can  never  be  offered  to  him  among  all  the  Saints  and 
Angels  on  high.  To  believe  that  there  is  a  God  who 
made  all  Things,  among  a  World  of  Atheifts  thac 
deny  him  that  made  them  ;  to  carry  it  toward  an 
unfe'en  God  with  a  folemn  Awe  of  his  Majefty,  and 
deep  Reverence  and  Submiffion  to  his  Will,  in  the 
midft  of  thoughtlefs  Sinners  who  deride  Religion, 
and  live  without  God  in  the  World  ;  to  believe  that 
the  Bible  is  the  Word  of  God,  notwithftanding  all 
the  Difficulties  contained  in  it,  and  all  the  bold  and 
fubtle  Cavils  that  Infidels  have  raifed  againft  it ;  to 
make  this  Word  the  Ground  of  our  Religion,  the 
Rule  of  our  Practice,  and  the  Foundation  of  ouf 
Hopes,  in  the  midft  of  an  Age  of  Deifts  and  Hea- 
thens, that  laugh  at  our  Bible  and  our  Belief  toge- 
ther :  Thefe  are  noble  Inftances  of  a  militant  Faith, 
in  a  World  of  Infidelity.  To  believe  that  Jejus  of 
Nazareth,  who  was  hanged  upon  a  Tree  without  Jc- 
rufalem,  and  died  there,  is  the  only  begotten  Son  of 
God,  the  Maker  and  the  Saviour  of  the  World  ; 
to  believe  that  he  now  lives  and  governs  all  things 
at  the  Right-Hand  of  his  Father,  and  to  truft  in  him 
who  died  upon  the  Crofs  to  give  us  a  Crown  of  eternal 
Life  i  thefe  are  fuch  Excrciles  of  the  Grace  of  Faith, 
as  have  no  Place  in  the  World  of  Sight,  where  eve- 
ry Saint  beholds  him  Face  to  Face  :  Such  Acts  as 
thefe,  are  only  fuited  to  our  prefent  State  of  Ab- 
fence  from  the  Lord,  and  yet  they  are  highly  ho- 
nourable to  God  and  our  Redeemer,  Whom  having 
Hot  feen  we  love,  and  in  whom,  tho'  now  we  fee  him  not% 
yet  believing,  we  rejoice  with  Joy  unfpeakable,  2  Per. 
i.  8. 

To  believe  that  there  is  a  Heaven  of  Glory  far  a- 

bove  the  Clouds,    where  our  Lord  J  e fits  Chrift  has 

dwelt  in  his  human  Nature  almoft  two  thoufand  Years, 

A  a  z  and 


3^6  ¥  he  Privilege  of  the  Vol,  II. 

and  where  ten  Thoufands  of  his  blefied  Saints  and 
Angels  are  for  ever  enjoying  divine  Confolations  -,  to 
maintain  a  firm  Belief  that  there  is  a  Reward  for  the 
Righteous  laid  upon  high,  while  they  are  here  trod- 
den to  the  Dull ;  to  believe  there  is  a  Hell,  an  unfeert 
World  of  Mifery  and  Torture,  where  damned  Spi- 
rits are  punifhed  for  their  Rebellion  againft  the  great 
God,  and  fhall  for  ever  fuffer  the  Weight  of  his 
Indignation  ;  and  to  walk  through  this  World  with 
a  holy  Negligence  and  Contempt  of  it  under  the  In- 
fluence of  thefe  future  Invifibles,  thefe  eternal  Joys 
and  eternal  Sorrows  :  This  is  a  Faith  that  gives 
much  Glory  to  God,  while  we  Jive,  and  fpeak,  and 
act,  while  we  fuffer  and  endure,  as  feeing  him  who  is 
inviftble,  and  firmly  believing  all  the  Joys  and  Ter* 
rors  of  another  World,  which  are  hidden  from  us  by 
the  Veil  of  Flefti  and  Blood. 

This  was  the  Faith  of  the  ancient  Patriarchs,  A- 
brabam,  Ifaac,  and  Jacob  ;  this  was  the  Faith  Of 
Noah  and  Mofes,  and  many  other  Heroes,  whofe 
Names  fhine  with  Honour  in  St.  Paul's  Epiftle  to 
the  Hebrews  ;  and  the  great  and  bleffed  God  recei* 
ved  daily  Honours  from  this  their  Faith. 

In  Heaven  all  thefe  Invifibles  are  feen,  all  thefe 
Futurities  become  prefent,  and  they  are  no  longer 
Matters  of  Faith.  O  that  this  Faith  might  over- 
fpread  the  Earth,  as  Sight  is  found  all  over  Hea- 
ven ! 

II.  Hope  and  Expectation  of  future  Blejfings,  either 
here  or  hereafter,  under  all  prefent  Darknejfes  and  Dif- 
ccuragements,  is  another  Grace  which  may  be  exer- 
cifed  by  the  living  Saints  j  but  among  the  Saints  thac 
are  dead,  there  is  no  Room  nor  Place  for  it  ;  for  in 
Heaven  our  Hope  is  turned  into  Enjoyment  •,  Hope  that 
is  feen  or  enjoyed  is  not  Hope,  what  a  Man  feeth  why 
dctb  be  yet  hope  for  ?  But  if  we  hope  for  that  which  we 
fee  not,  then  do  we  with  Patience  wait  for  it,  Rom. 
viii.  24.     And  this  patient  and  chearful  Expectation 

under 


Scrm.  XL.       Living  above  the  Dead.  3  £7 

under  difcouraging  Difficulties,  is  a  glorious  Homage 
paid  to  God,  iuch  as  the  Saints  in  Heaven  cannot 
pay  him. 

The  living  Chriftian  knows  not  what  Honour  he 
brings  to  his  God,  when  his  Hope  for  promiTed 
Mercies  bears  it  felf  up,  while  there  are  no  appear- 
ing Profpecls  to  the  Eye  of  Senfe,  and  in  Oppofitj- 
on  to  a  thoufand  rifing  Dangers  >  when  he  can  live 
upon  the  naked  Prornife,  and  be  aflured  of  the  full 
Performance,  meerly  becaufe  his  God  hath  fpoken 
it. 

Then  we  give  Honour  to  God,  fuch  as  the  Souls 
in  Heaven  can't  give  him,  when  under  the  renewed 
Exercife  of  Faith'  and  Repentance  we  maintain  an 
humble  Hope  of  the  Pardon  of  Sin  through  the  Pro- 
mifes  of  his  Gofpel,  even  though  our  Iniquities  have 
been  exceeding  great,  and  though  Sin  is  every  Day 
working  and  itriving  againft  our  beft  Purpoles,  and 
too  often  bringing  us  under  frelh  Guilt. 

Then  we  glorify  our  blejfe.i  Redeemer  fo  as  the 
Saints  in  Heaven  cannot  glorify  him,  when  we  feel 
our  Confciences  burdened  with  Sin,  and  yet  maintain 
Faich  and  Hope  of  Acceptance  with  a  great  and  ho- 
ly God,  through  the  Death,  Righteoufnefs,  and 
Interceffion  of  a  Perfon  whom  we  never  faw.  This 
is  an  illuftrious  Monour  done  to  the  Name,  and  Sa- 
crifice, and  Mediation  of  the  Son  of  God. 

Then  we  give  Glory  to  the  bleffsd  Spirit  our  En- 
lightener,  and  our  Sanctifier,  when  in  the  midft  of 
our  own  Errors  and  DarknefTes,  and  in  the  midft:  of 
Difficulties  and  Cavils  raifed  by  Men,  we  truft  in 
his  promifed  Guidance  into  all  necefiary  Truth  ; 
when  we  walk  on  in  the  midft  of  Temptations, 
waiting  and  hoping  for  frefh  fancYifying  Influen- 
ces, while  we  feel  and  groan  over  the  Deceitful- 
nefs  and  the  Weaknefs  of  our  own  Hearts,  that 
are  too  ready  to  ftart  afide  from  God  like  a  broken 
Bow. 

m 

A  a  3  "  Then 


358  The  Privilege  of  the  Vol.  II. 

Then  we  honour  God  and  his  Gofpel  indeed,  when 
we  hope  for  our  own  final  Salvation  thro*  the  Blood 
of  the  everlaiting  Covenant,  having  fled  for  Refuge 
to  the  Hope  that  is  fet  before  us,  though  by  the 
Wiles  of  the  Devil,  we  have  been  under  ltrong 
Temptations  to  Defpair,  and  fometimes  have  feem- 
ed  to  be  forfaken  of  God,  as  Chrift  Jefits  was  when 
hanging  on  the  Crofs :  'Twas  then  that  he  glo- 
rified his  Father  and  his  God,  by  the  Conftancy 
and  Courage  of  his  Hope,  in  fuch  a  Manner  as  he 
was  never  capable  of  doing  after  that  great  and 
dreadful  Day  i  and  herein  his  poor  tempted  Follow- 
ers have  been  noble  Imitators  of  their  Saviour  and 
their  Lord,  and  have  held  fad  their  Confidence  in 
divine  Mercy  in  the  midft  of  fore  Temptations,  ancj 
given  great  Glory  to  their  God  and  Father. 

Nor  is  this  Hope  a  vain  prefuming  Confidence,  or 
a  bold  Fit  of  Enthufiafm,  for  it  evidences  its  own 
heavenly  and  divine  Original,  by  keeping  the  Soul 
pure,  and  holy,  and  humble,  in  the  midft  of  all  this. 
Darknefs,  and  this  difconfolate  State  ;  He  that  bath 
this  Hope  will  purify  himfelf  even  as  Chrift  is  pure* 
1  John  iii.  3.  A  prefuming  Hope  that  carries  no 
Spring  of  Holinefs  in  it,  can  neither  honour  God  nor 
profit  Men. 

But  there  are  other  Occafions  alfo  in  this  Life, 
for  the  Exercife  of  the  Grace  of  Hope,  viz.  amidft 
huge  and  threatning  Difficulties,  that  relate  to  the 
publick  Interefts  of  Religion.  When  the  feeble  and 
doubting  Chriftian  fees  the  Affairs  of  the  Church  of 
Chrift  finking  daily,  he  is  almoft  ready  to  fink  and 
die  too,  and  to  defpair  for  Ziotk',  and  'tis  the  Lan- 
guage of  his  Unbelie/,  By  whom  Jh all  Jacob  arife,  for 
he  is  fmall  ?  But  th^ftronger  Chriftian,  who  knows 
how  to  live  upon  a  Promife,  can  reply,  that  the  God: 
cf  Jacob  is  Almighty  the  King  of  Ifrael  is  the  true 
God  and  everlafting  King,  and  the  Intereft  of  the 
Church  fhall  rife  again,  even  though  it  were  drown- 
ing j   for  not  all  Hie  Floods  on  Earth,  nor  even  the 

Gates 


Serm.  XL.        Living  above  the  Dead.         359 

Gates  of  Hell  Jhall  prevail  againft  the  Church  that  is 
built  upon  J  ejus  the  Rock  of  Ages  :  And  J  ejus  him- 
felf  receives  his  fpecial  Tribute  of  Glory  from  his 
Saints  on  Earth,  while  they  triumph  in  this  Hope. 

There  are  alfo  fome  Seafons  wherein  a  living 
Saint  honours  God  in  this  World,  by  maintaining 
his  Hope  in  the  midft  of  various  Trials  that  attend 
him  in  his  private  Affairs,  and  eipecially  when  Po- 
verty and  Diftrefs  overtake  him  like  an  armed  Man, 
and  he  hath  no  other  Help  nor  Hope  left,  but  in 
fome  gracious  Words  of  Promife,  and  fome  unknown 
Appearances  of  Providences  in  his  Behalf.  Blefifed 
are  the  Poor  who  can  live  by  Faith  ! 

A  Chriftian  honours  God  alfo  greatly  in  the  Days 
pfSicknefs,  and  the  Hour  of  Death,  when  he  feels 
Nature  finking,  and  Flefh  diffolving  •,  yet  he  can  look 
upon  his  withering  Limbs  without  Difmay,  in  the 
Hope  of  the  Refurrection,  and  fpeak  in  the  Lan- 
guage of  holy  Job,  Though  after  my  Skin  Worms  de- 
vour this  Body,  yet  in  my  Flejh  Jhall  1  jee  God,  Job 
xix.  26. 

I  grant  that  the  Saints  who  are  in  Heaven,  the 
Spirits  of  the  Juji  made  perjetl  wait  alfo,  and  hope  for 
the  Refurreclion  of  the  Body,  and  all  the  promifed 
Bleflings  of  that  Day  •,  but  they  have  a  bright  and 
Aire  Profpecl  of  it  by  the  Light  of  Glory,  in  which 
they  read  all  the  Promifes  •,  and  they  have  a  Pledge 
and  Pattern  of  it  in  the  Body  of  J  ejus  Chriji  raifed 
from  the  Dead,  and  glorified  in  the  midft  of  them. 
Their  Hope  lies  under  no  Darknefs,  no  Difcourage- 
ment.  The  Saints  on  Earth  therefore,  in  the  Exer- 
cife  of  this  their  Hope,  give  a  greater  Glory  to  God 
than  thofe  in  Heaven  ;  for  it  ftruggles  with  mighty 
Difficulties,  and  overcomes  them  all.  It  is  fuch  a 
Hope  as  Abraham  built  on  themeer  Promife  of  God, 
that  he  fhould  have  a  Son  when  he  was  an  hundred 
Years  old,  and  his  Wife  Sarah  was  Ninety.  He  ho- 
ped in  God  who  quickeneth  the  Dead,  and  calleth  thoje 
Things  which  be  not  as  though  they  wen  \  who  againji 

A  a  4  Hope 


360  The  Privilege  of  the  Vol.  II. 

Hope  believed  in  Hope,  that  he  might  become  the  Father 
of  many  Nations,    according  to  that  which  was  fpoken  -, 
So  Jhall  thy  Seed  be.     He  ft  agger  ed.  not  at  the  Promije  of 
God  through  Unbelief    but  was  ftrong  in  Faith>  giving 
Glory  to  God,  Rom.  iv.  17. 

III.  Liberality  and  Companion  to  the  Poor  is  another 
Exercife  of  Grace,  for  which  this  Life  only  gives 
Opportunity.  The  Objects  of  our  Bounty  on  Earth 
are  both  Saints  and  Sinners  •,  for  we  are  charged  to 
imitate  our  heavenly  Father,  who  commands  his  Sun 
to  rife  on  the  Evil  and  the  Good,  and  his  Rain  to  fall 
and  refrefh  the  Juft  and  the  Unjull,  Matt.  v.  45.  But 
in  the  World  tf>  come,  the  Saints  are  raifed  far  a- 
bove  the  Want  of  our  Companion,  and  condemned 
Sinners  in  their  long  everlafting  Mifery  are  forbid 
all  Refreshment. 

Ic  is  in  this  Life  only,  that  we  can  (hew our  Love 
to  Chrift  himfelf,  by  refrefhing  the  Bowels  of  his  Saints. 
'Tis   here  that  we  may  treafure  up  Matter  for  di- 
vine Approbation  and  folemn  Applaufe,  in  the  great 
Judgment-Day,,  when  the  Aims  that  have  been  gi- 
gen  in  a  private  Corner,  where  the  Left-hand  has  not 
known  what  the  Right-hand  did,    fhall  be  publifh'd 
with  Honour   before  that   innumerable    Aflembly. 
*<  I    remember,    (  fays  our    blefTed  Lord )    I  well 
"  remember,    when   in  yonder  World   ye  fed  my 
"  hungry  Saints,    then  ye  fed  and  nourijh'd  me  ; 
"  when  ye  gave  Drink  to  them,  ye  gave  Drink  to  me, 
cc  and  reliev'd  my  Thirft  ;  when  ye  beftow'd  Gar- 
*'  ments  on  them,   it  was, I  that  was  naked,  and  ye 
"  clothed  and  covered  me  j    and  when  ye  vifited  them 
<•  in  Sicknefs  or  in  Prifon,  I  was  the  Prilbner,  I  was 
<c  fick,    arid  I  take  it  as  kindly  as  though  ye  had 
«'  vifned  and  comforted  me."     Aftonifhing  Conde- 
fcenfion  of  the  Son  of  God  !    Surprizing  Honour 
put  on  the  liberal  Chriftian  !    But  here  is  the  only 
Place  for  acquiring  thefe  Honours,  though  they  are 
publifh'd  hereafter. 
r  There 


Serm.  XL.       Living  above  the  Dead.  361 

There  is  no  poor  Chriftian  to  be  fupply'd  in  Hea- 
ven out  of  the  Stores  of  your  Bounty,  no  naked 
Saints  to  be  clothed  there.  All  the  Regions  of 
Heaven  cannot  afford  any  fuch  Object  of  your  Com- 
panion and  Love.  Many  a  Sainton  Earth  is  hun- 
gry, and  thirfty,  and  naked,  and  expos'd  to  fore 
Hardfhips  and  Necefilties,  but  Neceffities  and  Hard- 
fhips  are  unknown  in  Heaven.  Many  a  Widow,  and 
Orphan,  and  poor  deftitute  Chriftian,  lies  fick  and 
groaning  as  it  were  at  the  Gates  of  Glory  :  Let  us 
feize  the  Opportunity  to  feed,  to  fupporr,  and  to 
comfort  them  •,  for  there  is  no  deftitute  Creature, 
no  Sick  or  Poor,  no  needy  Widow  or  Orphan,  with- 
in the  Gates. 

Life  is  given  to  fome  Perfons  for  this  very  End  1 
Good  Dorcas  was  even  raifedfrom  the  Dead,  and  had 
her  Life  lengthened  out  to  make  more  Coats  and 
Garments  for  the  Poor.  Miniftring  to  the  Saints  is  a 
delightful  Labour,  and  a  Bufinets  worth  living  for. 
In  this  World  the  rich  Chriftian  has  the  Honour  of 
being  a  Steward  for  God  to  feed  his  Children  ;  but  in 
the  World  above,  there  are  no  earthly  Treafures  to 
receive  fuch  a  fort  of  Confecration  as  this  is,  no 
Alms  to  be  offered  up  as  an  acceptable  Sacrifice  to 
God  the  Father,  or  to  his  Son  Jefus.  See  then  that 
ye  practife  this  Virtue  as  often  as  Providence  gives  a 
proper  Occafion,  and  thus  confecrate  your  Subftance  to 
the  Lord  of  the  whole  Earth.  Lend  a  little  to  the 
Lord  in  this  Manner,  and  it  fhall  be  paid  with  large 
In te reft  :  He  that  hath  Pity  on  the  Poor  lendeth  to  the 
Lord,  and  he  will  repay  him,   Prov.  xix.  17. 

Perhaps  another  Week,  or  another  Day  fhall  di- 
vide you  from  all  your  earthly  Riches  •,  no  more 
of  them  can  be  laid  out  for  God :  Perhaps  Death 
may  fend  you  into  the  invifibie  World,  and  ye  fhall 
have  no  more  Objects  of  your  Pity  for  ever  ;  what- 
foever  thy  Hand  then  finds  to  do,  do  it  with  all  thy 
Might.  You  that  are  rich  in  this  tVorld,  be  rich  in 
good  Works,  ready  to  diflribute,    willing  to  communicate, 

laying 


362  fbe  Privilege  of  the        Vol.  II. 

laying  up  in  Store  a  good  Foundation  againjl  the  Time  to 
come,  that  ye  may  lay  hold  on  eternal  Life,  1  Tim.  vi. 
18.  And  remember  that  be  that  fows  fparingly  jhall 
reap  fparingly,  but  he  that  fowetb  bountifully  in  his  Di- 
stributions to  the  Poor  for  the  fake  of  Chrift,  Jhall 
alfo  reap  bountifully  of  the  Riches  of  Glory  in  the  greac 
Pay  of  Reward,  2  Cor.  jx.  6. 

IV.  Another  Grace  which  only  the  Living  can 
cxercife,  is,  Charity  to  our  Fellow-Creatures  under  their 
Miftakes,  or  Infirmities,  and  a  charitable  and  loving 
Frame  of  Spirit  to  our  Fellow -Cbrijli an s  who  differ  from 
neither  in  Principle  or  Practice. 

Infirmities  and  Miftakes  belong  onjy  to  the  pre- 
fent  State  ;  This  Life  is  the  only  Time  when  a  Fel- 
low-Saint can  be  overtaken  in  a  Fault,  and  when  wc 
are  capable  of  reftoring  fuch  a  one  in  the  Spirit  of  Meek- 
ftefs.  'Tis  here  only  that  the  propos'd  Motive  has 
any'  Room  or  Place  ;  Confider  thy  felf  left  thou  aljo  be 
tempted,  Gal.  vi.  1.  And  though  we  are  bound  to 
maintain  an  everlafting  Averfion  to  every  Sin,  yet 
we  fhould  imitate  and  honour  the  forgiving  Mercy 
of  our  God,  by  fpeaking  Peace  and  Confolation  to  a 
returning  Sinner. 

Be  not  too  fevere  in  your  Cenfures,  you  who  have 
been  kept  from  Temptation,  but  pity  others  who 
are  fallen,  and  mourn  over  their  Fall.  Do  not  think 
or  fay  the  worft  Things  you  can  of  thofe  who  have 
been  taken  in  the  Snare  of  Satan,  and  been  betrayed 
into  fome  grofier  Iniquities.  When  you  fee  them 
grieved  and  afhamed  of  their  own  Follies,  and  bowed 
down  under  much  Heavinefs,  take  Occafion  then  to 
fpeak  a  foftening  and  a  healing  Word.  Speak  for 
them  kindly,  and  fpeak  to  them  tenderly.  Have 
Compaffion  of  them,  left  they  be  [wallowed  up  of  over 
much  Sorrow,  1  Cor.  ii.  7.  And  remember  too,  O 
cenforious  Chriftian,  that  thou  art  alfo  in  the  Body, 
'tis  rich  Grace  that  has  kept  thee  hitherto,  and  the 
fame  God,  who  for  wife  Ends  has  fuffered  thy  Bro- 
ther 


Serm.  XL.         Living  above  the  Dead.         363 

ther  to  fall,  may  punifli  thy  Severity  and  reproach- 
ful Language,  by  with-holding  his  Grace  from  thee 
in  the  next  Hour  of  Temptation  ;  and  then  thy  own 
Fall  and  Guilt  mail  upbraid  thee  with  inward  and 
bitter  Reflections,  for  thy  iharp  Cenfures  of  thy 
weak  and  tempted  Brother. 

This  Life  is  the  only  Time  wherein  we  can  pity 
the  Infirmities  of  our  Brethren,  and  bear  their  Bur- 
dens. This  haw  of  Cbrifl  muft  be  fulfilled  in  this 
World,  for  there  is  no  Room  for  ic  in  the  next ; 
wherefore  bear  ye  one  another's  Burdens,  and  fo  fulfil  ye 
the  Law  of  Chrift,  Gal.  vi.  2. 

This  World  is  the  only  Place  where  different  Opi- 
nions and  Doctrines  are  found  amongft  the  Saints : 
£)ifagreeing  Forms  of  Devotion,  and  Seels,  and  Par- 
ties, liave  no  Place  on  high  :  None  of  thefe  Things 
can  interrupt  the  Worftiip  or  the  Peace  of  Heaven. 
See  to  it  then,  that  you  practife  this  Grace  of  Cha- 
rity here,  and  love  thy  Brother,  and  receive  him 
into  thy  Heart  in  holy  Fellowlhip,  though  he  may 
be  weak  in  the  Faith,  though  he  may  obferve  Dap 
and  Times,  and  may  feed  upon  Herbs,  and  indulge 
fome  fuperftitious  Follies,  while  thou  art  Jlrong  in 
Faith,  and  well  acquainted  with  the  Liberty  of  the 
Gofpel.  Let  not  littJe  things  provoke  you  to  di- 
vide Communions  on  Earth  ;  but  by  this  fort  of 
Charity,  and  a  Catholick  Spirit,  honour  the  Savi- 
our and  his  Church  here  in  this  World  ;  for  fince 
there  are  no  Parties,  nor  Seels,  nor  contrary  Sen- 
timents among  the  Church  in  Heaven,  this  Chriftian 
Virtue  can  never  find  any  Room  for  Exercife  there. 
This  kind  of  Charity  ends  at  Death. 

V.  Sympathy  with  Mgurners,  and  Pity  and  Relief  to 
thofe  that  are  opprejfed  with  many  Sorrows,  is  a  Virtue 
that  belongs  only  to  the  Saints  on  Earth.  There 
are  no  forrowful  Chriftians  in  Heaven  \  and  the  va- 
rious Methods  of  Comfort,  which  we  praclife  to- 
ward our  fuffering  Brethren  here  below,  are  there- 
fore 


364  *Ihe  Privilege  of  the  Vol.  II. 

lore  unpraflicable  in  the  upper  World.  The  God 
of  all  Comfort  is  be  who  comfort eth  us  in  our  Tribula- 
tioriSy  for  this  Reafon,  that  we  may  be  able  to  comfort 
thofe  that  are  oppreffed  with  their  heavy  Afflictions, 
1  Cor.  i.  4.  This  is  pure  Religion  and  undefled,  to 
vifit  the  Fatherlefs  and  the  Widow  in  their  Affliclions ,  as 
well  as  to  keep  your  f elves  unf potted  from  the  Worldy 
James  i.  ult.  But  it  is  the  Religion  of  the  Church 
on  Earth,  not  the  Religion  of  Heaven. 

Go  then,    and  vifu  thy  Brother  in  Diftrefs,    vifit 
poor  afflicted  and  fuffering  Chriftians  :    Go  mention 
the  Promifes  of  divine  Grace  that  belong  to.  them  in 
a  fuffering  State,    and  lead  them  to  reft  upon  fome 
happy  Promife  :    Go  teach  them  the  Benefit  of  af- 
flictive Circumftances  :    Let  the  twelfth  Chapter  to 
the  Hebrews  be  your  Text,  and  raife  many  a  fweec 
Inference  for  the  Support  of  Sufferers.     Tell  them  of 
the  Fruits  of  Holinefs  that  grow  upon   the  bitter 
Tree  of  earthly  Sorrows  ;  and  that  the  Wood  of  the 
Crofs  bloffoms  with  Grace  and  Glory.     Put  them  in 
mind  of  the  Examples  of  divine  Deliverance,  when 
there   has  been   no  outward  Prpfpect  of  Help  and 
Hope.     Lead  them  to  a  Meditation  of  the  heavenly 
State  :    Point  their  Thoughts  upward  :    Direct  their 
Faith  and  their  Hope  thither :     Teach  them  to  look 
at  the  Things  that  are  unfeen  and  eternal,  thai  they 
may  be  able  in  the  Language  of  Faith  to  fay,    Tbefe 
light  Affliclions  which  are  but  for  a  Moment  are  working 
fof  us  an  eternal  Weight  of  Glory,  2  Cor.  iv.  17,  18. 

There  are  no  Sorrows  among  the  Inhabitants  of 
Heaven,  no  Sufferings  there,  no  Pain,  no  Com- 
plaint ;  nor  is  there  any  need  of  yourConfolations : 
This  is  a  Work  you  cannot  do  in  Paradife,  but  God 
delights  to  fee  his  Children  heie  comfort  one  another 
in  their  Travels  thro'  this  Valley  of  Tears,  this  tire- 
fome  Wildernefs,  iTbeJ/l  iv.  18.  Then  let  us  give 
our  Fellow-Chriftians  their  Due  of  Confolation,  and 
offer  to  our  God  the  Sacrifice  of  his  Delight. 

VI. 


Serm.  XL.       Living  above  the  Dead.  365 

VI.  "Forbearance  and  Forgivenefs  of  real  or  Juppofed 
Injuries,  is  a  Grace  to  be  praclifed  only  by  the  li- 
ving Chriftian.  Chrijl  Jejus  our  Lord  demands  if, 
and  lays  a  Bar  upon  your  Hopes  of  the  Forgivenefs 
of  God,  if  ye  refufe  it  to  your  Fellow-Creatures. 
Matt.  vi.  14,  15.  And  the  great  Apoftle  intreats  you 
to  prac~tife  it.  Put  on  therefore  (as  the  Eleft  of  God, 
Holy  and  Beloved)  Bowels  of  Mercies,  Kindnefs,  Hum- 
blenefs  of  Mind,  Meeknefs,  Long-fuffering  ;  forbearing 
one  another,  and  forgiving  one  another,  if  any  Man  hath 
a  Quarrel  againjl  any  :  Even  as  Chrijl  forgave  you,  fo 
alfo  do  ye.  Col.  iii.  12,  13.  Charity  for  Love,  as  it 
mould  be  tranflated)  fuffers  long,  beareth  all  Things, 
and  hopeth  all  Things  ;  and  though  confider'd  in  the 
general  Notion  of  Love  to  the  Saints,  it  lives  for  ever 
in  Heaven  ;  yet  thefe  fpecial  Exercifes  of  it  belong 
only  to  this  World.  Charity  or  Love  is  not  cafily  pro- 
voked, it  thinkethno  Evil,  gives  every  Thing  the  belt 
turn  that  it  will  bear,  and  puts  the  beft  Senfe  upon 
all  Things  that  are  fpoken.  O  that  every  living 
Chriftian  might  adorn  his  Profeflion  with  the  Exercife 
of  this  Virtue ! 

Meeknefs  is  a  Grace  which  has  no  Place  in  the  up- 
per World,  in  this  Refpecl,  that  it  has  no  Trials 
there.  Glorify  God  your  Saviour  therefore  in  the 
Days  of  your  Trial  here  below,  and  be  ye  meek  and 
lowly  as  he  was,  be  ye  flow  to  Anger,  and  fwift  to  for- 
give, as  God  your  Father  is.  When  you  hear  a  Word 
of  Offence  or  Reproach  fpoken,  and  feel  the  rifing 
Ferment  of  the  Blood,  watch  againft  it,  fubdue  it ; 
this  is  the  Hour  of  Battle,  fee  that  ye  come  off  Con- 
querors. When  there  is  a  Word  of  Bitternefs  upon 
your  Tongue,  ftifle  it,  and  keep  filence,  fubdue  the 
Temptation,  and  prevent  that  Sin,  give  Glory  to 
God  in  this  Manner,  which  the  Saints  in  Heaven 
cannot  do.  Dearly  beloved,  avenge  not  your  felves,  but 
rather  give  Place  unto  Wrath :  Be  not  overcome  with 
Evil ;  but  overcome  Evil  with  Good,  Rom.  xii.  19,  2 1. 

Love 


366  fhe  Privilege  of  the  Vol.  II. 

Love  is  a  Virtue  that  flourimes  in  Heaven,  it 
grows  high,  it  fpreads  wide,  and  it  fhines  bright  in 
the  upper  World.  Love  is  a  Grace  that  out-lives 
Faith  and  Hope,,  and  endures  for  ever.  There  is  no 
fuch  Union  of  Hearts,  no  fuch  facred  Bonds  of  Affe- 
ction as  are  found  among  the  Saints  on  high.  Hea- 
ven is  the  very  Element  and  Region  of  Love ;  but 
*tis  all  Love  to  God±  Love  to  Chrift\  and  to  our  Fellow- 
Saints:  For  Love  to  Enemies  is  not  known  in  that 
Country,  becaufe  there's  rto  Enemy  there.  To  love 
tbem  that  hate  us,  to  blefs  them  that  curfe  us,  to  pity, 
and  Forgive,  arid  pray  for  thofe  that  injure  us,  thefe 
are  not  only  noble  Singularities  of  the  Chriftian  Re- 
ligion, which  are  not  known  amongft  all  the  Cata- 
logues of  Heathen  Virtues,  but  neither  are  thejr 
practifed  in  the  heavenly  World.  As  glorious  and 
fublime  as  they  are,  yet  they  are  never  found  a- 
mongft  the  Spirits  of  the  Jujl  made  perfect :  Thofe 
holy  Souls,  are  all  far  above  the  Reach  of  Malice, 
Hatred,  and  Enmity  ;  there  are  no  Objects  there 
for  them  to  exercife  thefe  divine  Virtues  upon.  Love 
to  Enemies  therefore  dwells  only  amongft  the  living 
Saints  :  To  forgive  Injuries,  is  the  Glory  that  is  pe- 
culiar to  Chriftians  in  this  mortal  State,  and  our  blef- 
fed  Saviour  has  a  moft  peculiar  Revenue  of  Honour 
from  it. 

But  befides  the  Honour  that  Chrijl  and  his  Gofpel 
receive  from  fuch  a  kind  and  charitable  Conduct, 
there  is  a  Pleafure  in  this  Victory  over  Refeutment, 
that  far  exceeds  the  Pleafure  of  Revenge,  which  is 
the  Delight  of  the  Wicked  :  And  'tis  a  Pleafure  alfo, 
which  the  Saints  above  cannot  partake  of;  for  there 
are  no  Offences,  no  Injuries,  no  Provocations  there : 
This  Life  alone  is  the  Time  to  forgive,  and  to  be  for* 
given.  Now  who  is  there  among  us,  that  would  not 
fcize  the  Opportunity  of  every  Injury  and  Offence  to 
pra&ife  a  glorious  Duty,  and  enjoy  a  Pleafure  which 
the  Blefied  in  Heaven  cannot  taite  ? 

2  VII. 


Serm.  XL.       Living  above  the  Dead,  367 

VII.  Self-denial  and  Mortification  of  Sin,  belongs 
alfo  to  this  Life  alone.  'Tis  the  firft  Lefibn  in  the 
School  of  Chrijl,  to  deny  our  felves  daily,  if  we  will 
be  his  Difciples,  Luke  ix.  23.  but  it  is  the  LeJJbn  of  the 
School  and  not  of  the  Palace  \  a  Lefibn  for  Earth,  and 
not  for  Heaven  •,  for  in  the  World  above,  our  Duty 
is  all  Delight,  and  there  is  no  need  of  contradicting 
bur  own  Pleafure,  or  our  Intereft,  in  order  to  pleafc 
or  ferve  our  God,  or  our  Brother.  In  thofe  holy 
Regions  every  Part  of  our  Work  is  congenial  to  our 
fanctified  Natures,  and  with  refiftlefs  Appetite  and 
Inclination  fhe  fhall  pUrfue  all  the  Duties  that  belong 
to  that  happy  State. 

Nor  are  there  any  Sins  to  be  mortified  there: 
The  Body  of  Death  is  buried  with  the  Body  of  Flefh 
in  the  Grave,    and  Earth  is  the  Place  where  the 
Members   of    it  mull  be  put  to   Death.     Mortify 
therefore  your  Members  which  are  upon  the  Earth ,  For- 
ftication,  Uncleannefs,  inordinate  Affetlion,  evil  Concu- 
pfcence  and  Covetoufnefs,  which  is  Idolatry,  Col.  iii.  5. 
Let  us  be  daily  engaged  in  the  zealous  Practice  of 
this  Duty,  and  fubdue  all  the  unruly  Appetites  that 
make  an  Afiault  upon  our  Virtue,  that  defile  our 
Conferences,  and  difturb  our  Peace.     Now,  now  is 
the  Time  to  fet  our  felves  at  work  to  fight  againft 
our  vicious  Inclinations,  and  our  irregular  Deiires : 
Now  let  us  multiply  our  Victories  over  Sin  and 
Self.    Earth  is  the  Field  of  Battle  with  Sin :  In  Hea- 
ven our  Defires  fhall  all  be  pure  and  holy,  there  is, 
no  finful  wandring  Appetite,  no  perverfe  Affection, 
no  irregular  Thought  or  Wifh  amongft  all  the  Saints 
above  :  There  is  no  Conteft  with  indwelling  Corrup- 
tions, no  fuch  Conquefts  are  to  be  gained  in  all  that 
holy  and  happy  World.     There  are  no  new  Honours 
of  this  Kind  to  be  given  to  Jefus,  the  Captain  of 
our  Salvation,  nor  any  new  Triumphs  to  be  obtained 
over  Sin,  to  the  Glory  of  divine  Grace.    Come  then, 
let  us  beftir  our  felves,  and  awake  to  the  Battle,  let 

us 


368  The  Privilege  of  the  Vol.11. 

us  bravely  refift  the  Workings  of  Flefh  and  Blood, 
by  the  Aids  of  the  bleffed  Spiric,  let  us  be  ftrong  in  the 
Grace  that  is  in  Chrift  Jefus,  and  maintain  the  glori- 
ous Warfare,  like  Soldiers  who  fight  for  the  Honour 
of  their  General,  and  who  hope  for  a  Crown  of  Im- 
mortality. 

\Ifthis  Sermon  be  too  long  it  may  be  divided  her <?.] 

Vlir.  Repentance  and  godly  Sorrow  for  our  paji  Of- 
fences^ belong  only  to  this  Life.  Converting  Grace 
works  only  on  Earth  •,  we  are  called  to  repent  in  or- 
der to  be  forgiven,  Repent  and  be  converted  that  your 
Sins  may  be  blotted  out,  Acts  iii.  19.  And  the  Exer- 
cife  of  this  Grace  is  not  only  neceffary  at  firft 
Converfion,  (though  it  mod  eminently  appears  at 
that  Seafon)  but  it  muft  run  like  a  Thread  through 
the  whole  Courfe  of  this  mortal  Life,  till  Death  (hall 
put  an  utter  End  to  Sin.  Let  every  known  Sin  there- 
fore which  we  are  guilty  of,  be  attended  with  fome 
new  and  feniible  Exercife  of  Shame,  and  Sorrow,  and 
holy  Indignation  againft  our  felves.  Let  us  live  in  a 
daily,  conftant,  penitent  Frame,  for  we  are  daily 
Sinners.  This  painful  Senfe  of  Sin,  this  holy  Mourn- 
ing, is  an  Honour  done  to  the  Law  of  our  God. 
'Tis  the  Living,  the  Living  who  are  called  to  this 
Work  ;  for  there  is  no  Repentance  in  the  Grave:  Shew 
your  hatred  of  Sin  therefore  continually,  and  your 
fincere  Love  to  the  Law  of  Holinefs,  by  fuch  a  Hu- 
miliation as  becomes  an  imperfect  Saint. 

You  will  afk  me,  Do  not  Saints  in  Heaven  repent  that 
they  ever  finned  here  on  Earth  ? 

I  anfwer.  That  whatfoever  Regret  they  feel  in  the 
Memory  of  their  paft  Tranfgreflions,  'tis  not  attend- 
ed with  fuch  fenfible  Shame  and  inward  Pain  ac 
the  Heart  as  are  neceffary  to  that  Duty  of  Repen- 
tance that  is  required  here  on  Earth  -,  for  there  is  no- 
thing muft  break  in  upon  their  perfect  Peace  or  Joy  in 
Heaven.  As  God  is  faid  not  to  remember  their  Iniquities^ 

be- 


Serm.  XL.       Living  above  the  Dead.  369 

becaufe  he  does  not  remember  them  in  order  to  pu- 
iii£h,  fo  the  Saints  above  are  not  laid  to  repent  of  Sin% 
becaufe  they  have  no  fuch  Shame  and  Grief  accom- 
panying it  as  whilft  they  dwelt  on  Earth,  and  which 
are  ibme  of  the  moil  remarkable  Ingredients  in  our 
Repentance. 

But  we  may  fuppofe  there  is  among  them  fome 
Sort  of  holy  Self-difplicency,  and  fomething  of  1  f acred 
Regret,  that  ever  they  offended  fuch  a  God,  and  fuch 
a  Saviour  r  There  will  be  furely  an  inward  and 
hearty  Disapprobation  of  their  former  finful  Ways 
when-ever  they  think  upon  them:  And,  indeed, 
without  fome  Reflection  on  their  former  Guilt  and 
Mifery,  they  can  never  give  due  Glory  to  Chrift  their 
Redeemer,  who  refcued  them  from  their  Sorrows 
and  their  Sins.  But  all  the  painful  and  fhameful  At- 
tendants of  this  Grace  of  Repentance  muft  be  banifli- 
edfrom  Heaven,  becaufe  .'tis  a  State  of  perfect  Joy 
and  Peace. 

IX.  Patience  and  Submijfwn  to  the  Will  of  God  under 
all  Manner  of  painful  Providences,  gives  Glory  to  God 
here  on  Earth,  fuch  as  the  Saints  in  Heaven  cannot 
give  him. 

We  are  taught  indeed  to  fay,  Lord,  thy  Will  be 
done  on  Earth,  as  it  is  in  Heaven :  But  it  is  the  precep- 
tive Will  of  God,  or  $he  Will  of  his  Commands, 
which  is  here  fignified,  not  his  providential  Will% 
whereby  he  punifhesj  for  there's  no  AfRi&ion  in 
Heaven,  and  therefore  there's  no  fuch  Sort  ofSub- 
miffron,  no  Exercife  of  Patience  there  :  They  obey 
the  Will  of  his  Commands  in  Perfection  there,  and 
God  himfclf  has  no  Will  that  they  fhould  fuffer,  or 
endure  Sorrow. 

Shew  then,  O  Believers,  your  SubmifTion  to  the 
Will  of  God  here,  as  dear  and  obedient  Children, 
when  your  heavenly  Father  fees  it  needful  to  chaften 
you.  Heb.  xii.  6,  7,  8,  &c.  If  ye  endure  chajlening9 
Cod  dealeth  with  yon  as  with  Sons  s  for  what  Son  is  he 

Vot.  II,  B  b  whom 


J  yo  The  Privilege  of  the  Vol.  II. 

whom  the  Father  chdficneth  not  ?  Give  him  Reverence 
therefore  when  he  corrects  you,  and  be  ye  in  SubjecJion 
to  the  Father  of  Spirits  and  live.  'Tis  only  Children 
under  Age  that  their  earthly  Fathers  fcourge  and 
chaftife ;  fuch  are  Chriftians  in  this  World,  the  Sons 
of  God  in  their  Infant-State  j  but  when  the  Chil* 
dren  are  grown  up  to  manly  Age,  they  have  no 
more  Chaftifement ;  fuch  are  the  Saints  in  Heaven, 
who  zxtgrowh  to  the  Fulnefs  of  the  Meafitre  of  that  Sta- 
ture which  God  defigns  for  them  in  Chrijt.  This 
Life  therefore  is  the  only  Time  when  you  can  ho- 
nour the  Sovereignty  and  the  Wifdom  of  God  your 
father,  when  he  fees  fit  to  take  his  Rod  in  Hand, 
and  to  inftruft  you  in  Righteoufnefs. 

X.  J  facred  Compajfion  for  perifhing  Sinners,  and 
longing  Dejtre  and  Labour  for  the  Converfwn  of  Souls,  ii 
a  Bu  finds  that  belongs  to  this  Life  only.  When  we 
are  paft  the  Line  of  Time,  and  enter'd  into  Eterni- 
ty, we  can  add  no  new  Subjects  to  the  Kingdom  of 
our  Lord  :  This  is  a  Service  that  can  be  performed 
no  where  but  in  the  prefent  State  :  'Tis  the  Livings 
and  they  alone  that  have  this  Work  in  tr  tilled  with 
them.  When  the  Lips  are  clofed  in  the  Grave  they 
cannot  fpeak  for  God,  nor  exhort  Siriners  to  be 
laved. 

Let  Minifiers  call  up  all  their  Powers  then  to  the 
blerled  Work  of  the  Gofpel.  Let  them  ftir  up  all 
their  Gifts,  and  employ  them  all  for  the  Welfare  of 
immortal  Souls.  What  is  their  Furniture  of  human 
Learning  ?  What  are  their  Talents  of  Oratory, 
their  flowing  Language,  and  the  Art  of  Perfuafion  ? 
What  is  their  Vivacity  of  Spirit,  their  Sweetnefs  of 
Voice,  their  penetrating  Force  of  Elocution  ?  What 
are  all  thefe  but  Weapons  of  Warfare  to  fight  againft 
the  Kingdom  of  Satan  among  Men,  and  Jnflruments 
to  "build  up  the  Church  of  God  on  Earth  ?  What  are 
they  all  but  confecrated  Gifts  to  win  Souls  to  Chrifl 
out  of  the  Kingdom  of  this  World  ?  ^hey  are 
2  -;       given 


Serrr*.  XL.        Living  above  tfa  D?  371 

given  only  fpr  Service  in  the  prefent  Life.  Lex  us 
ufe  them  then  with  our  utn.  I  ;".>r  t'u 

Pur  poles ;    For,  whether  the. 

ceafe  ?  Whether  there  be  Knowledge  and  hurray.  Learn- 
ing, that  fh all  vanijh  away?  Thefe  pc*  .  <  ccl 
Talents  are  nou  made  fpr  Heaven.  I.l-  our  Zeal 
therefore  employ  them  to  the  utmoft  on  Eart[j. 

O  let  us  be  infant  in  Sea/on  and  out  of  and' 

proclaim  the  Terrors  of  the  Law  to  awaken  "e/" 
Stupid  and  Impenitent,   to  make  them  fly  i[frn  :tl. 
Wrath  to  come.     Let  us  publifh  the  glad  Tidings  <_ 
the  Gofpel,  and  by  all  the  Methods  of  Companion 
and  Tendernefs,  let  us  befceb  and  intreat  Sinners  : 
reconciled  tO\God.  Let  us  fet  the  unfearchabie  Rich 
Chrijl  before  them,  the  AU-fufficiency  of  his  Rig 
oufnefs,  and  the  Power  of  his  Grace  \  and  ftudy  and 
contrive  how  we  may  addrefs  their  Confciences  in  ;he 
molt  fuccefrful  Manner,  till  we  have  won  their  Hearts 
over  to  Chrijl  a,nd  Salvation. 

And  let  this  not  only  ,be  the  Labour  of  the  San- 
ctuary, and  the  Work  of  our  pubiick  Offices  ia 
the  Church,  but  let  the  Houfes  where  we  dwell, 
and  the  Families  where  we  vific,  be  WicneiTes  for 
us  in  the  great  Day,  that  we  have  inftrucled  and 
warned  the  Souls  of  Men,  that  we  have  •  carried 
on  the  Buiir.efs  of  the  Pulpit  in  the  Parlour,  and 
have  fpreaddhe  S 'avow  of  the  Knowledge  of  Chrijl  through 
all  our  Convcrfation. 

Let  Parents  that  are  foJlicitous  for  the  eternal 
Welfare  of  their  Off-fpring,  and  love  their  Sons  and 
Daughters  as  their  own  Souls,  ,let  them  feize  the  ,pre- 
fent  Opportunity  for  this  Sort  of  Work.  Let  them 
make  ufe  of  all  the  Language  of  g£,«t,(p  Authority 
and  of  constraining  Love,  to  win  the  Hearts  of  their 
Children  co  God,  to  perfuade  them  to  accept  of  the 
Grace  of  Chrijl ,  and  (hatch  the:  upas  out  pf 

the  Burning,     Let  Friends  and  2  ,  1c: 

Majlers  and  Rulers  of  Families,  lay  hold  on  every  |uft 
Occafion  to  fpeak  of  the  Things  of  God  to  thoife  cnac 

B  b  2  are 


372  The  Privilege  of  the  Vol.  II. 

are  near  them.  Life  is  the  only  Time  to  eXprefs  our 
2eal  for  God3  and  Love  to  Souls,  in  fuch  a  Manner 
as  this.  When  we  pray,  Thy  Kingdom  come,  we 
fhould  awaken  our  Endeavours  to  gain  fome  new 
Subjects  to  Chrift. 

Come,  let  us  all  engage  our  own  Conferences  in 
this  facred  and  companionate  Work,  while  we  con- 
fider,  thatto  Day  is  the  accepted  Time,  now  is  the  Hour 
of  Salvation.  God  may  put  an  End  to  our  own  Lives, 
or  the  Lives  of  our  Friends  to  Morrow,  and  either 
their  Death  or  ours  will  prevent  this  Sort  of  Work 
for  ever.  Then  we  can  fpeak  no  more,  or  they  can 
hear  us  no  more  :  They  will  be  for  ever  out  of  the 
Reach  of  our  companionate  Defires  to  fave  them. 
We  may  fend  our  bitter  Sighs,  and  Our  fruitlefs 
Groans,  after  them,  when  they  are  gone  down  to 
Darknefs  without  Hope ;  and  we  may  feel  the  in- 
ward Anguifh  of  a  ftiarp  and  painful  Repentance* 
while,  through  our  Neglect,  and  their  own  Folly 
and  Wickednefs,  they  are  curfing  the  Day  of  their 
Birth,  and  crying  out,  in  lull  Defpair,  under  the 
Torture  of  divine  Vengeance. 

XI.  Another  Grace  which  can  be  exercifed  only 
in  this  Life,  is,  Holy  Zeal,  and  Boldnefs  in  the  Profef- 
fion  of  Chriftianity,  with  Courage  in  fuffering  for  Chrift. 
Thefe  are  Virtues  that  belong  only  to  our  mortal 
State  *,  thefe  are  made  neceflary  to  the  Saints,  by  the 
Oppofition  that  is  raifed  againft  true  Religion  by  the 
Men  of  this  World.  Here  in  this  World,  they  that  will 
live  Godly  in  Chrift  Jefus,  muft  fitffer  Perfection,  2  Tim. 
iii.  1 2.  Our  Saviour  himfelf,  in  the  firft  Publication 
of  his  own  Gofpel,  endured  the  Contradiction  of  Sinners 
againft  himfelf;  he  fealed  his  Doctrine  with  his  own 
Blood,  and  has  given  his  Followers  a  glorious  Ex- 
ample of  a  fuffering  Zeal  and  holy  Fortitude.  Imi- 
tate him  who  endured  the  Croft,  and  defpfed  the 
Shame* 

This 


Scrrri.  XL;      Living  above  the  Dead.  373 

This  Sort  of  Virtues  doth  not  belong  to  the  hea- 
venly State  *,  for  there  is  no  Oppofition  made  to 
Truth  and  Holinefs :  There  are  no  fuch  Trials  of 
our  Zeal  and  Courage  in  Heaven>  Courage  to  fpeak 
boldly  for  Chrifl,  and  Zeal  to  give  him  publick 
Glory,  by  maintaining  his  Gofpel  in  the  Face  of 
Terror  and  Death  ;  for  there  are  no  Infidels,  np 
Sinners,  no  Enemies  in  *all  the  heavenly  Regions. 
There  are  no  threatning  Tyrants,  no  perfecuting 
Powers,  no  penal  Laws  in  the  upper  World  :  No 
Prifons,  no  Fires.,  no  Gibbets  nor  Axes  there  for  the 
Followers  of  the  Lamb  ;  no  cruel  Mockings,  nor 
fo  much  as  a  reproachful  Word  ;  but  the  greater  our 
Zeal  is  for  the  Service  of  God  and  our  Saviour  in 
the  heavenly  State,  the  greater  mall  be  our  Ho- 
nour and  Applaufe  among  the  Inhabitants  of  that 
Country. 

Endure  then  for  a  Seafon,  ye  pifciples  of  Chriftr 
grow  bold  in  the  Profeffion  of  his  Name,  and  exult 
with  holy  Joy,  that  you  are  counted  worthy  to  fuffer 
Shame  for  his  fake,  Ads  v.  41.  'Tis  here  on  Earth, 
only  that  'tis  in  your  Power  to  (hew  how  much  you 
love  your  Saviour  more  than,  your  Life,  and  that 
your  Love  to  your  Lord  hflronger  than  Death  with  all 
its  Terrors.  Upon  this  Account  fhall  I  exhort  you 
to  practife  what  the  Apoftle  James  expreffes  ;  James 
i.  2.  Count  it  all  Joy,  my  Brethren,  when  ye  fall  into 
divers  Temptations ;  for  the  Proof  or  Trial  of  your  Faith 
./hall  appear  honourable  and  glorious  when  Chrifl  cornes, 
1  Pet.  i.  7.  'Twas  a  frequent  and  facred  Ambition 
among  the  primitive  Chriftians  to  contend  for  the 
Crown  of  Martyrdom.  This  World  is  the  only 
Stage  for  fuch  bloody  Conflicts,  and  this  Life  is  the 
only  Seafon  wherein  we  can  obtain  the  Addition  of 
this  Ornament  to  our  Crown  of  Glory. 

XII.  May  I  ad^l  in  the  lafi  Place,  that,  a  calm  and. 

chearful  Readinefs  for  a  Removal  out  of  this  World,  is  an 

Honour  done  to  Chrifl  and  his  Gofpel  here  on  Earth, 

Bb  ?  which* 


§  74  fhe  Pr /r/%-  8/  ft]  Vol.  H. 

j*s  riot  to  the  heavenly  State,  bjatb,  in 
the  Courfe'of  Nature,  as  well  as  by  the.  Hands  of 
yib'LetfcT,  hath  always  fomcthing  awful 'and  formi- 
m  ant!  Blob  1  fh  rinks  and  trembles  at 
the  Appearance  of  a  DilTolution,  and  Ckrift ;' delight? 
Co  fee.  fcj  ,u  hfe  has  wrought  in  his  Saint?, 

gain  the  .  .ncy  over  Flefh'and  Blood,   and  con- 

:  ct  Death  and  the  Grave.'  He  loves 
to  fcve,hi.s  Followers  maintain  a  ferene  Soul,  and  ven- 
ture into  the  invifi'ble  World  upon  the' Merit  of  his 
Blood,  with  holy  Fortitude  and,  a  chearfu!  Faith. 
5Tis  only  the  living  Chriftian  that  can  die,  and  glori- 
fy God  his  Saviour  irj  matgreat  and  important  Hour. 
The  Saints,  who  are  arrived  at  Heaven,  dwell  w  the 
'Temple  of God \  and  Jh  all  go  no  more  oat.  Theyarefor 
ever  poiTeiTed  of  Life  and  Immortality.  There  are  no 
more  Deaths  or  Dangers  for  them  to  encounter,  no 
more  Terrors  to  engage  their  Conflict.  Death  is  the 
laft  Enemy  of  the  Saints;  and  when  the  Chriftian 
meets  it  .with  facred  Courage,  he  gives  that  Honour 
to  the  Captain  of  his  Salvation,  .which  the  Saints  in 
Glory  can  never  give,  and  which  he  himfelf  can  ne- 
■■•  -pear.  Dying  with  Faith  and  Fortitude  is  a  no- 
ble Conclusion  of  a  Life  of  Zeal  and  Service.  'Tis 
the  very  laft  Duty  on  Earth  ;  when  that  is  done,  then 
I-ieavcn  begins. 

Ti  ve  made  it  evident,  in  many  Instances, 

that  there  h  a  rich  Variety  of  Virtues  and  Graces  to 

be  exerrifel  in  this  Life,  which  have. no  Place  after 

Dea:ht  an-:  upon  this  Account  the  HviugChriJlian may 

-■■:  '/id'Odhlage  beyond  the  Dead. 

Here  an  Objection  or  two  will  arife  that  may  re- 
quire an  Anfuer. 

ObjeH.  i.  But  is  not  Heaven  always  reprefentedas 
a  State  of  Perfection  ?  Is  not  Grace  and  Holinefs  more 
compleat  there  than  ever  they  have  been,  or  can  be 
in  the  Time  of  our  mortal  Life?  And  yet,  how  can 
it  be  a  State  of  greater  Perfection,  if  fo.  many  Graces 


are  wanting  there? 


Anfw. 


Scrm.  XL.        Living  above  the  Dead.         37^ 

,  Anfw.  Thefe  Graces  Which  belong  to  the  living 
Saint,  and  have  no  Place  among  the  happy  Dead, 
arc  but  the  various  Exercifes  of  a  fanc~ti6ed  Mind, 
arifing  from  fome  Imperfections  in  our  pfefent  State. 
Faith  is  owing  to  our  want  of  Sight :  Hope  is  owing  to 
our  want  of  Enjoyment*  <JRati'ence,  Courage,  Compaf- 
fwn,  Forbearance,  Forgivcnefs,  Repentance,  and  fuch 
like  Graces,  are  owing  to  the  Sins,  the  Sorrows,  or 
the  Temptations  that  are  found  in  this  World  only. 
The  Follies,  the  Miftakes,  the  Infirmities  of  our 
felves,  or  our  Fellow-Chriftians,  or  the  Wickednefs 
of  the  World  wherein  we  live,  are  the  only  Things 
that  give  Occafion  for.  the  Exercife  of  fuch  Graces  as 
I  have  now  mention'd  ;  therefore,  in  a  perfect  State 
there  is  no  Room  for  them. 

Yet  every  Saint  in  Heaven  has  a  fanctifled  Nature, 
which  is  the  Root  and  Spring  of  all  thefe  Graces,  and 
they  would  appear  in  glorious  Exercife  again,  if 
there  were  any  Objects,  or  Occafions,  or  Seafons  pro- 
per to  excite  them.  Therefore  the  Saints  above  are 
not  defective  in  any  Virtue  or  Grace,  though  they 
have  no  actual  Exercife  of  feveral  of  them  in  Hea- 
ven. So  God  himfelf  would  not  be  in  himfelf  lefs 
merciful  if  he  appeared  in  any  Province  of  his  Domi- 
nion, where  there  was  no  Creature  in  Mifery,  and 
confequently  no  proper  Object  for  Mercy.  He  is  a 
God  of  infinite  Companion '  and  Forgivenefs  ftilJ, 
tho*  he  has  no  immediate  new  Exercifes  of  them  in 
Heaven,  in  a  World  where  no  Sinners  are  ;  for  Sin 
and  Mifery  are  the  only  proper  Occafions  of  Forgive- 
nefs and  -Mercy.  Thus  the  Saints  in  Heaven  are 
perfect  in  Grace  and  Holincfs,  even  though  there 
are  no  proper  Objects  or  Occafions  for  this  Holinefe 
or  this  Grace  to  manifeft  it  felf  in  fuch  peculiar  In- 
ftances  as  I  have  been  defcribing  in  this  Difcourfe. 

Objeff.  2.  How  can  it  be  faid,  that  a  living  Chri- 
ftian  has  any  Advantage  above  the  Dead?  Is  not  Hea- 
ven better  than  Earth  ?  and  upon  that  Account,  is 
cot  Death  qfcen  represented  to  us  under  molt  plea- 
B  b  4  fing 


376  The  Privilege  of  the         Vol.  II. 

fmg  Colours  in  the  Gofpel,  as  'tis  an  Efcape  from 
the  Sins  and  Sorrows  of  this  prefent  State,  and  as  it 
conveys  us  into  the  World  of  bleffed  Spirits,  where 
there  are  infinite  Advantages  above  any  Thing  to  be 
enjoy'd  in  this  Life  ? 

Anfw.  Though  the  living  Saint  has  fome  Advanta- 
ges which  the  Dead  cannot  partake  of,  yet  'tis  very 
true,  that  the  Honours,    the  Pleafures,  the   Toys, 
the  Perfections,    and  the  Advantages  of   Heaven, 
when  fumm'd  up  together,  are  far  more  and  greater, 
and  are  infinitely  preferable  to  thofe  on  Earth  ;  but 
they  are  not  all  of  the  fame  kind.     When  we  com- 
pare! the  State  of  Grace  and  the  State  of  Glory 
together,  we  may  boldly  fay,  the  State  of  Glory  has 
vaftly  the  Preference  ;  and  Sr.  Paul  himfelf  thought 
fo,    Phil.  i.  2t,  23.  To  be  diJJoh'dy   and  to  be  with 
Cbrijly  is  far  better  than  to  dwell  in  this  finful  World. 
He  aflerts  it,  that  Death  would  be  his  own  Gain  ;  yet 
Hill  he  allows  there  are  fome  Advantages  of  this 
Life  which  Death  would  deprive  him  of ;  for  (fays 
he)  for  me  to  live  in  the  Flejh,  will  be  for  the  Honour 
of  Chrijl  in  his  Churches  •,  and  I  fhall  have  this  Fruit 
cf  my  Life,  even  the  Furtherance  of  your  Faith  and  Joy9 
ver.  22,  and  25. 

When  we  are  encouraging  Chriftians  to  live  above 
the  Fear  of  Death,  we  reprefent  to  them  all  the 
Glories  and  Felicities  of  the  future  World,  which  are 
infinitely  fuperior  to  all  Things  we  can  enjoy  in  this 
Life.  But  while  we  continue  here  on  Earth,  under 
the  Difficulties  and  Hardfhips  of  the  prefent  State,  we 
have  need  of  Patience,  that  when  we  have  done  the  Will  of 
God,  we  may  receive  the  Promifes,  Heb.  x.  36.  And 
we  have  Need  of  all  thofe  peculiar  Advantages  to  be 
fet  before  us,  which  can  belong  to  our  Stations  here 
on  Earth,  on  purpofe  to  fupport  our  Patience,  to 
bear  us  up  under  prefent  Burdens,  and  make  us 
active  in  prefent  Duties  :  Alth^'  it  muft  be  ftill  con- 
fer!:, that  all  thofe  Advantages  of  this  Life,  join'd 
with  our  prefent  Sins  and  Sorrows,  are  much  inferior 
2  to 


Serm.  XL.       Living  above  the  Dead.  377 

to  the  actual  Tafte  and  Fruition  of  the  Joys  of  Hea- 
ven, where  Sin  and  Sorrow  are  known  no  more. 

This  Thought  very  naturally  leads  me  to  the  Im- 
provement and  Conclufion  of  my  Difcourfe,  which  I 
fhall  wind  up  briefly  in  thefe  four  practical  In- 
ferences. 

Infer.  I.    Since  there  are  many  Virtues  and  Duties 
which  belong  only  to  this  prefenc  Life,   Let  us  lofe 
710  Opportunity  for  the  Practice  of  tbem,  for  the  next 
Day  or  the  next  Hour  ?nay  put  it  for  ever  out  of  our 
Power  to  prattife  them.     Eternity  is  a  long  Duration 
indeed,    but  it  will  never  afford  us  one  Seafon  for 
vifning  the  Sick,    for  feeding  the  Hungry,  or  for 
Charity  and  Meeknefs  toward  thofe  who  injure  us  : 
Eternity  it  felf  will  never  give  us  one  Opportunity 
for  the  pious  Labours  of  Love  toward  th^  Conver- 
fion  of  finful  Acquaintance  and  Relatives      O  let  us 
not  fufFer  this  precious  Lamp  of  Life  to  burn  in 
vain,  or  Weeks,  and  Days,  and  Hours  to  Aide  a- 
way   un-employ'd  and   ufelefs.     Let  us  remember, 
that  while  we  are  here,  we  work  for  a  long  Here- 
after ;    that  we  think,  and  fpeak,  and  act  with  Re- 
gard to  an  eternal  State,  and  that  in  Time  we  live 
for  Eternity.     Let  us  call  up  all  our  Powers  to  Acti- 
vity and  Diligence,  that  not  a  Day  of  our  fhort  Lives 
may  pafs  away  but  what  may  turn  to  our  Account 
in  the  Years  of  Eternity.     While  God  is  pleafed  to 
delay  our  Heaven,  let  our  Continuance  on  Earth  be 
filled  up  with  the  various  Exerciie  of  fuch  Graces  as 
are  fuited  to  our  prefent  Stations.     Let  this  be  a 
new  Spring  and  Motive  to  our  Zeal,    that  we  are 
doing  fuch  Honours  to  God  and  our  Saviour  here  on 
Earth,    of  which  none  of  the  Saints  above  are  capa- 
ble, and  for  which  this  Life  is  the  only  Seafon :    And 
let  it  appear  in  the  Day  of  Retribution,    that  the 
Length  of  our  Life  on  Earth,  has  been  a  great,  and 
real,  and  everlafting  Advantage  to  us,  by  preparing 
us  for  a  higher  Station  after  Death,  and  a  fairer  In- 
heritance in  that  World  which  is  everlaiting. 

Infer. 


378  The  Privilege  of  the         Vol.  II, 

Infer.  II.    Though  your  Hopes  of , Heaven  be  never  fo 
well  grounded^  yet  be  not  too  impatient  of  dwelling  longer 
en  the  Earth :     And  though  your  Burdens  and  Sorrows 
viay  be  very  great  in  Life,    yet  be  not  too  hajly  and  im- 
portunate in  your  Defires  of  Death,      Support  your 
ielf  under  all  the  Fatigues,  Trials,  and  Difficulties  of 
the  prefent  State,  wkh  this  Confideration,   that  you 
are  now  employ  *d  in  fuch  Service  for  God,  and  pay- 
ing fuch  a  Tribute  of  Honour  to  him  in  your  fuf- 
iering  Cir-Qumftances,    as  all  the  Saints  in  Heaven 
cannot  do.     Some  of  the  Children  of  God  in  this 
World  have  been  too   impatient  of  Life,    and  too 
eager  in  their  Importunities  for  Death  and  the  Grave, 
'Job  and   Elijah  were  great  Favourites  of  Heaven, 
but  they  fail'd  a  little  in  this  Point :    And  God,  in 
the  Courfe  of  his  Providence,    afterward  made  it 
appear  what  eminent  Service  he  had  for  them  both 
to  do  before  they  left  this  World.     Elijah  was  de- 
fign'd  to  reform  the  whole  Nation. of  Ijrael  from  I- 
dolatry  ;    and  Job  to  be  the  Parent  of  a  new  large 
Family,  and  give  the  World  an  Example  of  God's 
rewarding  Providence.     If  Life  be  yours,  O  Chrifti- 
an,  and  be  numbred  among  your  PoiTefTions,  be  not 
too  hafty  to  part  with  it,   nor  to  throw  away  that 
Talent  which  may  yet  in  Days  to  come  be  employ'd 
to  the  fignal  Honour  of  thy  God  and  Saviour. 

Infer.  III.  If  Life  be  almoji  fpent,  and  you  have 
done  little  for  God,  fee  that  in  your  laf,  your  dying  Hours, 
(  ifpoffible  )  you  fpeak  and  a£l  for  his  Glory.  Lee  not 
the  whole  Seafon  of  Life  quite  pals  away,  and  be 
turn'd  over  like  a  blank  Leaf  which  has  none  of  the 
Praifes  of  God  *  written  upon  it.  A  Word  of  Warn- 
ing from  a  Death-bed  may  make  a  deep  and  happy 


*  It  yijas  a  Cufiom  informer  Days  for  Merchants  in  their  Books 
or  Accounts  to  have  Laus  Deo,  or  Prai/e  to  God,  written  in  the 
beginning  of  every  Leaf,  and  it  Hood  on  the  Head  of  the  Page 
in  large  and  fair  Letters,  to  put  them  always  in  mind,  that  in  all 
their  human  Affairs  they  fhould  carry  00  a  divine  Dofign  for  the 
Glory  cf  Go  J. 

Impreffion. 


Serrri.  XL.  Living  above  the  Dead.  379 
Irr.  effion  on  tbofe  that  hear  it,  and  through  di- 
vine Grace  may  fave  a -Soul  ;  and  if  lb,  thou  (halt 
hear  of  it  again  with  Honour  and  Applauie  in  the 
Bi     -   Day      The  Thief  that   was  converted  upon 

th     C       H  frok-e-  a  Word  for  ChriP  in  biS  laft  M°" 

n,  ','.  it  has  been  bleft  to  refcue  many  from 

ti  if  Defpair  :    That  dying  Creature  had  done 

lor  God  in  his  Life  i    a  vicious  Life,  and  a 
\  f  Creature  !    But  the  Profeflion  of  fincere  Faith 

Repentance  which  he  made  at  his  Death,  hath 
i  richly   honoured  in  the  Kingdom  of  Grace  ; 
I  am  perfuaded   it  has  helped  many  a  fearful 
Chriftian  on  toward  the  Kingdom  of  Glory. 
'  Infer.  IV.    If  fo  man\>  valuable  IVorh  are  done,  and 
Co  mam  Graces  are  exercijed  on-  Earth  -which  have  no 
Place   in  Heaven,    then   the   Lives  of  the  Saints   are 
worth  praxin^  0-     Precious  in  the  Eye  of  God  is 
the  Life  of  his  Saints,    and  they  mould  be  precious 
in  the  Eye  of  Man  too.     When  an   active  ufeful 
Chriftian,   when  a  pious  Magiftrate,  when  a  zealous 
and   faithful  Minifter  goes  down  to  the  Dull,    alas, 
how  much  Good  ceales  from  the  Earth  for  ever ! 
The  World    knows    not   what  it    lofes  by  fuch  a 

Death.  .  r 

Let  not  Children  be  impatient  at  the  Length  ot 
Life  which  their  holy  Parents  enjoy  :  You  know  not, 
Children,  what  Benefit  ye  may  reap  from  their 
Example,  their  Counfel,  their  earneft  Prayers,  and 
fecret  Wreftlings  with  God  for  yoyr  Souls :  Let  us 
have  a  Care  that  we  do  nothing  that  may  break 
the  Spirits  of  our  pious  Friends,  or  that  may  haften 
the  Departure  of  holy  Perfons  from  this  lower 
World,  whofe  Virtues  and  Graces  are  of  eminent 
Ufe  among  us.  Let  us  rather  pray  earneftly  that 
God  would  lengthen  out  the  Days  of  thofe  who 
fpeak  and  aft  with  a  ufeful  Zeal  for  the  Honour 
of  Chrift,  and  for  the  Welfare  of  the  Souls  of  Men. 


; 


When  Death  once  has  put  a  Period  to  their  Days, 
all  this  fort  of  Service  is  finifhed  for  ever  5   and  wc 

our 


380  The  Privilege  of  the  Vol.  II. 

our  felves  may  iuftain  unknown  Lofs  by  their  fpeedy 
Departure  out  of  this  World. 

The  Recollection. 

Is  not  this  a  ftrange  Doctrine  which  I  have  hearcj 
to  Day,    that  a  Chriftian  on  Earth  has  many  Pri- 
vileges which  can  never  belong  to  the  Saints  in  Hea- 
ven ?    Is  it  not  ftrange  Tidings  to  hear,  that  there 
are  many  Graces  to  be  exercifed  in  this  Life,,  which 
neither  Saints  nor  Angels  can  practife  in,  the  holy 
and  heavenly  World  ?    And  yet  the  Evidence  is  fo 
ftrong,  and  the  Truth  is  fo  plain  and  certain,  that 
I  fee  it,  and  I  muft  believe  it,,    Remember  then, 
O  my  Soul,  thou  haft  one  more  Motive  to  Diligence 
in  all  the  Duties  of  Life  than  ever  thou  hadft  before  : 
And  thou  haft  alfo  one  more  Support  under  all  thy 
Sorrows,    beyond  what  thy  former  Days  were  ever 
acquainted  with.     A  delightful  Support  it  is,  under 
Sufferings,    and  a  noble  Motive  to  Duty.     Awake, 
awake,    all  my  active  Powers,   let  every  Grace  be 
in  exercife,  and  every  Talent  be  employ'd  to  bring 
this  Revenue  of  Honour  to  my  God  and  my  Saviour 
in  this  Life,  which   the  Saints  above  cannot  give 
him,  and  which,  at  the  Moment  of  Death,  muft  for 
ever  ceafe. 

BlefTed  Spirit,    lead  me    to  the  Practice  of  the 
mod  ufeful  Duties,    that  my  Service  may  be  of  a 
large  Extent  both  to  God  and  Man.     Now  let  me 
ftudy  and  contrive  wherein  I  may  beft  promote  the 
Intereft  of  Chrift  and  his  Gofpel  here  on  Earth.    Let 
me  bear  the  Burdens  of  Life  with  a  holy  Satisfaction  : 
Let  me  endure  the  Fatigues  of  Labour  with  a  fa- 
cred  Pleafure  :    Let  me  refill:  the  Temptations,  let 
me  fuftain  the  Sorrows  of  Life  like  a  good  Soldier 
of  Cbrift  in   the  prefent  Field  of  Battle.     Heaven 
will  have  other  Bufinefs  for  me,  and  proper  Work 
of  its  o^n  :  That's  the  Place  of  Joy  and  Triumph. 

Forgive, 


S£rm.  XL.      Living  above  the  Dead.  38 1 

Forgive,  O  my  God,  all  my  Slothfulnefs  in  Duty, 
and  my  Impatience  of  Suffering.  Let  this  new  and 
glorious  Motive  poffefs  my  Spirit  powerfully,  and 
influence  all  my  future  Condudt,  that  when  the  Mef- 
fenger  of  Death  fhall  tell  me,  /  i?mjl  be  employed  in 
this  fort  of  Work  no  more,  I  may  look  back  from  the 
Borders  of  Eternity,  and  rejoice  that  I  have  been 
affifted  by  divine  Grace,  to  do  fo  much  for  God  on 
Earth  ;  and  when  I  am  call'd  away  from  the  prefenc 
Stage  of  Adtion,  I  may  be  received  by  my  great 
Matter  at  the  Gates  of  Heaven,  with  a  well  done 
good  and  faithful  Servant,  come,  enter  intg  the  Joy  of 
(by  Lord.    Amen. 


SER- 


382  The  Death  of  tfem^fc 

, m 1 >— _ . 

— - ' ' — — — '■ — \m ■■.  ....lei — fe 

S  E  RMON    XLI. 

Death  improv'd  to  our  Advantage. 



— — . , _ 


I  C  o  R.  iii.  22. 


—--.Whether  Life  or  Deaths        ■     ■  All  are 
yours. 

THE  chief  Thing  which  the  Apoflle  has  in 
his  Eye  in  thefe  Verfes,  is  to  reprefent  the 
Glory  and  Grandeur,  the  Treafures  and 
Poffefiions  that  every  Believer  is  a  Partaker  of,  by 
"Virtue  of  his  Intereft  in  Chrifl  •,  and  to  fhew,  that 
whatfoever  Per  Jons  or  Affairs  a  Cbrijlian'  has  to  do  with 
in  the  natural,  the  civil,  and  the  religious  Life,  they 
jhall  all  turn  to  his  Benefit  fome  way  or  other.  All 
die  Circumftances  that  attend  him  while  he  conti- 
nues here  in  this  World,  and  even  his  Departure 
out  of  it  too,  fhall  work  for  his  Good.  Death  is  num- 
ber'd  among  his  Pofieflions  as  well  as  Life.  Death 
may  be  terrible  to  Flefh  and  Blood,  for  'tis  a  Curfe 
in  its  original  Nature  and  Defign,  and  Sinners  will 
find  and  feel  the  Curfe  of  it  ;  but  'tis  transform'd 
into  a  Bleffing  to  the  Saints  by  the  abounding  Grace 
of  the  Gofpel. 

I  confefs,  'tis  a  Chriflian's  own  Death  that  the  holy 
Writer  feems  chiefly  and  moft  particularly  to  defign 
and  intend  here  :  And  this  I  fhall  moft  largely  infift 
upon.    But  fince  Death  in  all  its  Circumftances  and 

Ac- 


Scrm.XLI.  Sinners  tmprovd.  383 

Attendants,  in  'all  the  Extent  of  its  Dominion,  and 
with  aJJ  its  Power,  is  under  the  fovereign  Manage- 
ment of  God  our  heavenly  Father;  'tis  conftrain'd 
to  fubferve  his  kind  and  gracious  Purpofes  to  his  own 
People,  in  all  its  Forms  and  Appearances.  And 
•I  think  upon  this  Account,  that  I  (hall  not  tranH- 
grefs  the  Apoftle's  great  and  general  .Defign,  if  I 
take  the  dreadful  Name  of  Death  in  its  widen:  and 
moil  formidable  Extent  of  Power,  and  with  Rehr 
tion  to  all  its  Victories ;  and  (hew,  how  even  in  this 
largeft  Senfe  it  is  appointed  to  fubferve  the  Glory 
of  God,  and  the  Kingdom  of  Cbrift,  and  .by  the 
Grace  of  the  New  Covenant,  it  is  render'd  ufeful  and 
beneficial  to  every  true  Chriftian  ;  on  this  Accounc 
therefore  it  may  \>e  numbred  amongir.  his  Poffefllons. 
Death  is  yours. 

With  this  View  I  (hall  endeavour  to  run  through 
thcfefive  general  Heads  following,  and  improve  each 
of  them,  in  a  few  Particulars,  to  the  Benefit  of  Chri- 
ftians,  agreeably  to  the  Defign  of  my  Text. 

Death  is  made  ufeful  to  a  Saint  when  we  confider 
it.  (1.)  As  reigning  over  ail  Mankind  in  general. 
(2.)  As  feizing  on  impenitent  and  unpardoned  Sinners. 
(3.)  As  taking  captive  the  Bodies  of  the  Saints.  (4.)  As 
depriving  us  of  our  dear  Relations  and  Kindred.  And, 
( 5.)  As  bringing  our  own  Bodies  down  to  the  Dufl. 

I  confefs,  I  was  very  unwilling  to  leave  the  Death 
ofChrift  out  of  this  Catalogue  ;  for  his  Death  is  not 
only  the  mod  eminent  Blefling  to  every  Chriftian, 
but  'tis  alfo  the  Price  that  purchafed  all  other  Blef- 
fings  in  Time,  and  in  Eternity.  'Tis  the  Death 
of  Chrift  that  may  be  called  a  Chnftian's  richeft 
Treafure,  for  it  procures  for  him  all  the  Trea- 
fures  of  Grace  and  Glory.  'Tis  the  Fruit  of  his 
Death,  that  all  Things  are  ours,  whether  Paul,  or 
Apollo s,  or  Cephas,  or  Things  prcfent,  or  Things  to 
come.  'Tis  his  Death  that  gives  Truth  and  Virtue 
to  the  Words  of  my  Text,  and  to  all  the  rich  and 
fpreading  Comments  upon  it,    that  Faith  can  make 

here 


384  '    Death  improved  Vol.  IL 

here  on  Earth,  and  chat  our  Souls  fhall  tafte  and  en- 
joy hereafter  in  Heaven. 

Yet  when  I  confider,  that  the  Death  of  Chrift  is 
more  directly  exprefled  in  many  other  Scriptures, 
and  does  not  feem  at  all  to  have  been  the  Defign  of 
St.  Paul  in  this  Text  •,  and  when  I  furvey  what  a 
vaft  and  copious  Subject  I  muft  enter  into,  if  I  re- 
count the  Riches  of  Blefiing  that  are  derived  from 
this  Spring,  I  chufe  to  refer  that  Subject  to  another 
Seafori. 

I  proceed  therefore  according  to  the  Order  I  have 

propofed,   to  treat  of  the  various  Advantages  to  be 

derived  from  this  Proportion,  Death  is  yours. 

. 
■ 

Firft,  The  Death  of  Mankind  in  general  fhall  be 
made  profitable  to  Believers.  The  Death  of  all  the 
Sons  and  Daughters  of  Adam,  (hall  promote  the  Im- 
provement of  the  Children  of  God,  in  Knowledge, 
Grace,  and  Holinefs ;  for  it  inftructs  them  in  three 
moft  ufeful  Leffons. 

1.  It  gives  them  a  moft  powerful  and  fenfible  Le- 
Elure  on  the  Vanity  of  Man.  A  Burying- Place  fill'd 
with  Tombs,  is  a  lively  Book  of  human  Frailty  :  It 
repeats  the  melancholy  LefTon  in  every  Leaf.  Each 
little  Grave-ftone  becomes  a  Preacher  of  Vanity  to 
the  Living,  even  in  the  profound  Silence  of  the 
Dead.  This  is  the  Doctrine  of  every  rifing  Hillock, 
this  i3  the  univerfal  Theme  :  And  every  ftateiy  Mo- 
nument there  ftrikes  the  Beholder  with  the  fame 
mortifying  Truth  ;  though  perhaps,  it  fwells  with 
many  pompous  Titles  and  Images  of  Honour.  And 
this  LefTon  of  Vanity  Hands  written  there  ftill  in  fair 
and  indelible  Characters,  though  the  Name  of  the 
Dead,  and  all  their  Praifes  be  quite  worn  out.  Duft 
and  Afhes,  even  without  an  Infcription,  and  with- 
out a  Monument,  are  filent  but  powerful  Teachers. 

Alas,  what  is  Man  in  his  belt  Eftate  !  A  poor 
mortal  dying  Creature  I  When  we  read  cheHifto- 
cies  of  paft  Ages  and  foreign  Nations,  and  find  that 

thofe 


Serm.  XLI.  Mankind  improved.     ■         385 

thofe  whole  Nations  and  Ages  are  all  dead,  and 
mingled  wich  the  Dull,  arid  even  thofe  who  once 
made  a  great  Buftle  and  Figure  in  this  World  are 
now  but  an  empty  Name  ;•  we  cry  out,  What  vain 
Creatures  we  are  !  When  we  behold  our  Neighbours 
and  our  Acquaintance  on  the  Right-hand,  and  on 
the  Left,  dropping  away  all  round  us  i  when  we 
fee. one  following  another  daily  down  to  the  Grave 
of  Silence,  'tis  a  very  natural  and  juft  Reflection  ; 
Alas,  how  frail  is  Man  /  When  we  behold  the 
Young,  the  Healthy,  the  Fair,  and  the  Strong, 
the  Rich,  and  the  Powerful,  together  with  the  Poor, 
the  Feeble,  and  the  Slave,  all  yielding  to  the  com- 
mon Law  of  Death,  and  turning  into  Earth  and  Rot- 
tennefs,  we  have  juft  dccafion  to  cry  out,  What  a 
vain  empty  Thing  is  human  Nature,  even  the  beft 
of  it  !  A  Piece  of  pretty  mouldting  Clay  :  Thefe 
Bodies  of  ours  are  fine  and  curious  Engines,  but 
made  of  the  Duft,  and  to  Dull  they  return  again. 

This  is  the  common  Staie,  Situation,  and  View 
of  Things  in  all  Seafons,  and  in  every  Generation. 
But  when  we  fix  our  Thoughts  on  fome  fpecial  Sea- 
Ions  or  Caufes  of  Mortality,  when  we  think  of  a 
Famine  or  a  Pestilence  that  iweeps  away  Thoufands  in 
a  few  Days,  that  empties  the  whole  Streets  in  a 
Night  or  two,  and  lays  Towns  or  Cities  defolate  ; 
when  we  read  of"  Wars  and  Battles  that  overfpread 
the  Mountains  with  Slaughter,  and  cover  vaft  Plains 
with  human  Carcaffes  •,  when  we  hear  of  Storms  at 
Sea  that  drown  many  Hundreds  a^  once,  and  per- 
haps fome  Thoufands  fink  down  to  Death  in  their 
floating  Habitations,  then  we  are  more  feelingly  pe- 
netrated with  a  Senfe  of  our  Vanity,  then  we  figb 
and  groan  aloud,  arid  break  ouc  into  this  mournful 
Language  •,  O  Lord !  bafi  thou  made  all  Mankind  in 
■v.iin  ?  How  awful  is  thy  Government !  How  ter- 
rible are  thy  Judgments,  thou  almighty  Sovereign 
of  Life  and  Death  ! 

Vol.  II.  Cc  Tfc 


386  The  Death  of  Vol.  ft 

The  antient  Saints  have  made  fuch  Remarks  often, 
and  mixed  thefe  Scenes  of  Mortality  with  their  pious 
Thoughts,  and  turned  them  into  Devotion  :  They 
have  drawn  many  ferious  and  pathetick  Inferences 
from  fuch  Meditations  on  Death,  and  vented  their 
Mufings  of  Thought  in  holy  Language. 

(i.)  "  Shall  Man  compare  himfelf  wtth  God? 
44  Mortal  Man  that  dwells  in  Houjes  of  Clay,  whofe 
41  Foundation  is  in  the  Dufly  and  who  is  cru/hed  be- 
44  fore  the  Moth  !  Shall  he  fet  himfelf  to  contend 
"'with  the  eternal  God  his  Maker?  Job  iv<  17, 
*   18,   19. 

Again,  (2,)  "  What  little  Reafon  have  we  to  be 
41  proud  and  boaftful  !  Poor  dying  Mufbrooms, 
44  who  ftart  up  for  a  few  Hours,  but  cannot  aflure 
44  our  felves  of  To-morrow  !  To  Day  we  fwell  and 
44  look  big  among  Men,  to  Morrow  we  are  a  Feaft 
44  for  Worms.  Our  Days  are  as  an  Hand's  Breadth  \ 
4<  verily  every  Man  at  his  beji  Eft  ate  is  altogether  Vanity, 
4t  Pfal.  xxxix.  5. 

Again,  (3 .)  "  How  vain  and  fruitlefs  a  thing  is 
44  it  to  put  our  Trujl  in  Princes,  or  in  the  Son  of  Man, 
44  in  whom  there  is  no  Help  ?  His  Breath  goeth  forth, 
44  he  returns  to  his  Earth,  in  that  very  Day  bit 
4<  Thoughts  perifh,  Pfal.  cxlvi.  3,  4.  Man  is  too 
44  weak  a  thing  to  encourage  or  fupport  our  Con- 
44  fidence. 

And  (4.)  *'  What  a  necelTary  Duty  is  it  then  to 
44  fix  our  conftant  Dependence  upon  God,  even  in 
44  all  the  common  Affairs  of  Life  \  Let  us  not  fay 
44  therefore,  that  to  Day  or  to  Morrow  we  will  go  into 
"  fuch  a  City,  and  continue  there  a  Tear,  and  buy  and 
44  fell  and  get  Gain  ;  whereas  ye  know  not  what  will  be 
44  on  the  Morrow  :  For  what  is  your  Life  ?  It  is  even  a 
14  Vapour,  that  appear eth  for  a  little  Time,  and  then 
44  vanifhes  away  \  for  that  ye  ought  to  fay,  If  the  Lord 
44  will,  we  fhall  live  to  do  this  or  that,  James  iv.  13, 
44  14,  15."  And  'tis  the  fame  Inference  that  holy 
««  David  makes  more  than  once  upon  a  Survey  of 

the 


Serm.  XLI,        Mankind  improv*  d.  387 

the  Mortality  of  Man,  in  the  Pfalms  juft  before 
cited,  Lord,  what  wait  I  for  ?  My  Hope  is  in  thee : 
Happy  is  he  that  hath  the  God  of  Jacob  for  his  Help, 
whofe  Hope  is  in  the  Lord  his  God,  who  keepeth  Truth 
for  ever,  Pial.  xxxix.  and  cxlvi.  The  Lord  is  an 
everlafting  Friend,  he  lives  when  Creatures  die,  and 
Fulfils  his  Word  of  Truth,  when  the  Words  of  Prin- 
ces perifh  with  their  Breath.  . 

2.  The  Death  of  Mankind  in  general  /hews  us  the 
dreadful  Evil  and  Defert  of  Sin.  It  discovers  to  us 
the  awful  Holinefs  and  terrible  Majefly  of  Gcd ;  and 
it  teaches  us  what  a  fublime  Value  he  puts  upon  his 
own  Law,  and  how  fearfully  he  avenges  the  Vio- 
lation of  it.  I  join  thefe  three  things  together,  be- 
caufe  they  (land  (b  nearly  connected  in  the  divine 
Oeconomy. 

(1.)  The  univerfal  Death  of  Mankind  mews  us, 
what  a  dreadful  and  heinous  Evil  there  is  in  Sin,  and, 
what  wide  Dejlrutlion  it  has  deferved,  Rom.  v.  12. 
By  one  Man  Sin  entered  into  the  World,  and  Death  by 
Sin,  and  fo  Death  pajl  upon  all  Men,  for  that  all  have 
finned-,  for  the  IV ages  of  Sin  is  Death,  Rorn.  vi.  23. 
Man  was  made  innocent,  and  while  he  continued 
obedient,  he  was  immortal  :  Tranfgreflion  and 
Death  came  in  together  :  A  formidable  Pair  !  Two 
dreadful  Names,  big  with  Mifchief  and  Ruin  to  hu- 
man Nature ! 

When  we  fee  the  dying  Agonies  of  poor  Man- 
kind, our  Fellow-Creatures,  our  Brethren  in  Flefh 
and  Blood,  Jet  us  remember  the  Sin  of  our  common 
Father,  that  firft  fubjected  him  and  all  his  Pofterity 
to  Death  ;  and  let  us  reflect  upon  the  dreadful  Evil 
that  is  contained  in  the  Nature  of  every  Sin  ;  for 
it  deferves  Death  at  the  Hand  of  God.  Alas,  how 
often  has  the  beft  of  us  deferv'd  to  die,  for  our  Tranf- 
greffions  have  been  multiply'd  without  Number. 

(2.)  The  Death  of  all   Mankind  makes  a  folemn 

Difcovery  to  us  of  the  terrible  Majejly  of  God,  and  the 

Juftice  that  attends  his  Government.    He  will  not 

C  c  2  pafs 


388  $be  Death  of  Vol.  II. 

pais  by  the  Guilt  of  his  rebellious  Creatures,  with- 
out a  due  Reientment  of  their  Crimes.  And  even 
chough  he  pardons  the  Sins  of  his  own  People,  fo  as 
[o  fecure  them  from  eternal  Vengeance,  yet  they 
muftpafs  through  Death,  that  they  may  learn  what 
an  evil  and  bitter  Thing  it  is  to  have  offended  againft 
their  Maker  and  their  God. 

When  we  fee  a  Church-yard  filled  with  little  Hills 
of  Mortality,  the  Ruins  of  a  Parifh,  or  a  fpacious 
Town,  and  the  Duft  of  many  Generations,  we  na- 
turally cry  out,  as  in  Deut.  xxix.  24.  Wherefore  bath 
the  Lord  done  thus  unto  this  Land,  dnd  what  meaneib 
the  Heat  of  all  this  great  Anger  ?  The  next  Vcrfe 
will  give  you  an  Anfwer  to  it  j  yea,  every  Man  rnay 
anfwer  himfelf,  Becaufc  they  have  forfaken  the  Lord 
their  God  ;  they  have  forfaken  his  Covenant  of  Life, 
and  finned  againft  him.  Thofe  dreadful  Words,  /// 
the  Day  thou  eateft  thou  Jhali  die,  have  been  putcing 
into  Execution  almoft  fix  thoufand  Yeats,  and  the 
.  Lord's  Anger  is  not  yet  turned  away,  but  his  Hand  i$ 
Jlretched  out  Jiill ;  the  Vengeance  of  the  Lord  is  not 
yet  fully  executed  according  to  the  juft  Demerit  of 
Sin.  Though  Saints  are  faved  from  the  difmal  Con- 
fequencesof  Death,  yet  God  would  not  refcue  theni 
from  dying,  that  they  might  always  remember  what 
Sin  deferved. 

Thus  the  Death  of  all  Mankind  difcovers  to  us  the 
awful  Majefty  of  God  our  Maker,  who  will  not  be 
affronted  by  his  Creatures,  without  terrible  Refent- 
ment ;  he  is  a  holy  and  a  jealous  God. 

(3.J  It  teaches  us  the  high  Value  that  God  has 
for  his  own  Law,  that  he  will  rather  dafh  a  whole 
Creation  to  pieces,  than  fuffer  his  holy  Law  to  be 
infulted  and  broken,  without  fome  Reparation  of  the 
Honour  of  it.  The  Race  of  Adam  is  doomed  to 
Death,  for  the  fake  of  Sin  againft  this  Law,  and  Mor- 
tality and  a  Curfe  fpread  over  this  lower  World. 

Let  us  inure  our  Thoughts  to  fuch  Reflections  as 

thefe,    that  we  may  ever  keep  our  Souls  in  awe  of 

I  the 


Serm.  XLI.         Mankind  improvd.  ^9 

the  Majefty  of  God,  and  dread  the  Thoughts  of 
breaking  his  Law,  which  he  values  above  a  whole 
World  of  Men. 

O  that  Sin  may  become  the  mod  hateful  Object  in 
our  Eyes ;  'tis  this  that  has  laid  Cities  defolate,  and 
fills  the  Graves  ;  'tis  this  that  has  corrupted  and  de- 
ftroy'd  our  Natures  ;  it  has  turn'd  Millions  of  ftrong 
and  well-fcrm'd  Bodies  into  Dull  :  It  has  ruin'd  the 
molt  beautiful  Part  of  God's  lower  Creation,  and  is 
fending  Thoufands  daily  to  the  Pit  of  Corruption  and 
noilome  Darknefs.  'Tis  Sin  has  fill'd  our  Nature 
with  Difeafes,  and  town  the  poifonous  Seeds  of  Mor- 
tality and  Death  in  every  Son  and  Daughter  of  Adam. 
A  malignant  and  fatal  Poifon,  that  has  deftroy'dall 
the  Nations  upon  Earth,  and  buried  them  under 
Ground,  Heaps  upon  Heaps,  in  above  an  hundred 
Succeflions !      -*•  *»;£ 

But  I  now  go  on  to  another  diftinct  Leflbn,  Chat 
the  Death  of  all  Mankind  teaches  us. 

3.  It  informs  us,  in  a  very  fenfible  and  affecting 
Manner,  that  we  our  [elves  mujl  fhorlly  die,  and  awa- 
kens the  Soul  to  actual  Preparation  for  its  Departure, 
Heb.  ix.  27.  //  is  apponited  for  all  Men  once  to  die, 
and  after  Death  the  'Judgment.  Jo/hua  and  David, 
Saints  and  Kings,  tell  us,  they  go  the  JVay  of  all  the 
Earth  :  The  Grave  is  the  Houfe  appointed  for  all  the  Li- 
ving* Job  xxx.  23.  When  we  behold  one  after  ano- 
ther, made  of  the  fame  Flefh  and  Blood  as  we  are,  go- 
ing down  to  the  D.uft  in  a  long  continual  Suceeffion, we 
have  a  folemn  Warning,  that  we  muff  fhortly  follow  : 
There  is  no  Ranfom  in  this  Cafe,  no  Hope  of  Safety, 
no  Poor  of  Efcape,  and  as  Solomon  expreffes  it,  There 
is  noDifcharge  inthi'sWar,  Ecclef.  tfyi.  8. 

A  true  Chriftian  takes  Notice  of  this  with  a  pious 
Awe  upon,  his  Spirit ;  .and  when  he  is  ready  to  grow 
drowfy  and  fecure,  the  Sight  of  a  Funeral,  or  a 
Grave,  fliall  roufe  him  out  of  his  flcrepy  Temper, 
and  awaken  Religion  ;nto  Life  again  :  When  he  he 
of  a  Neighbour's"  Death,  hVafks  his  own  Soul,  Art 
Cc  3  thou 


2go  The  Death  of  Vol.11. 

hou  reads  ?  for  the  next  Summons  may  come  to  call  thee 
away  into  the  World  of  Spirits ,  to  Jland  before  God  the 
Judge  of  all. 

Thus  a  Child  of  God  reaps  fome  Advantage  by  the 
fpreading  Empire  of  Death  over  all  Mankind  ;  he 
makes  a  facred  Improvement  of  the  terrible  Wafte 
that  the  King  of  Terrors  has  made  over  all  the 
Earth  :  He  learns  the  Vanity  and  Emptinefs  of  Man 
in  his  bed  Eftate  :  He  grows  humble  and  dependent 
on  the  eternal  God  :  He  reads  the  dreadful  Evil  of 
Sin  on  every  Tomb-ftone  :  The  Death  of  every 
Man  calls  him  aloud  to  prepare  for  his  own,  and  to  be 
in  actual  Readinefs  for  his  Entrance  into  the  invifible 
World.  Happy  Souls,  who  take  this  Warning,  and 
Hand  ever  prepared  ! 

But  I  proceed  to  the  next  General  Head  which  I 
propofed ; 

Secondly,  As  the  Death  of  Mankind  in  general,  gives 
thefe  divine  LefTons  to  a  Saint,  fo  the  Death  of  impe~ 
nitent  Sinners,  which  hath  fomething  in  it  very  terri- 
ble, may  be  turned  to  the  Advantage  and  Profit  of  Be- 
lievers,  thefe  three  or  four  Ways. 

i.  If  v/e  are  true  Chriftians,  and  perfecuted  and 
injured  hereon  Earth,  then  the  Death  of  the  Wicked 
delivers  Us  from  our' Enemies,  and  releafes  us  from  the 
"Wrath  of  our  Oppreffors.  In  the  Grave  the  Wicked 
ceafe  from  troubling,  as  well  as  the  Weary  are  at  refly 
Job  iii.  '17. 

Look  back  to  the  Diftance  of  three  thoufand 
Years,  and  fee  the  Children  of  Ifrael  on  the  Banks 
of  the  Rrd-Sea,  rejoicing  in  the  Lord  their  Deliver- 
er, when  an  Army  of  Egyptian  Carcafilv,  rioted  on 
the  Waters,  or  were  call  up  in  Heaps  upon  the 
Shore  :  Thefe  were  the  cruel  Oppreffors  of  the  Peo- 
ple of  God :  They  were  drowned  in  the  Evening, 
and  the  Morning  Light  difcover'd  the  Havock  that 
Death  had  made,  and  the  Salvation  it  wrought  for 
Ifrael,  in  the  14th  and  15  th  of  Exodus, 

See 


Serin.  XLI.         Sinners  improv'd.  391 

See  the  whole  City  of  Jerufalem,  and  Htzekiab  at 
the  Head  of  them,  triumphing  in  the  Lord,  when 
he  lent  the  Angel  of  Death,  and  deftroy'd  the  Be- 
fiegers  :  A  hundred  and  foyrfcore  and  five  tbouj rand  Ajfy 
rians  lay  dead  on  the  Border  of  theCicy,//tf.  xxxvii.36. 
By  terrible  Things  in  Righteoufnefs  God  anjivered  thq 
Prayer  of  his  Saints. 

And  at  the  Death  of  Herod,  the  Father  and  Mo- 
ther of  our  blefled  Lord  were  glad,  for  they  return- 
ed from  ^their  Flight  •,  they  came  from  the  Land  of 
Egspt,  and  dwelt  in  their  own  Land  again  ;  and  the 
Child  Jefus  was  faved  from  the  murderous  Defigns  of 
that  cruel  Man,  Matt.  ii.  19. 

Such  Examples  of  Advantage  which  the  Saints  re- 
ceive from  the  Death  of  the  Men  of  Violence,  their 
impious  and  bloody  Enemies,  are  frequent  in  facrec} 
Hiftory  :  And  we  may  remark  in  our  Day,  how 
many  a  Time  God  hath  faved  us  in  Great-Britain, 
when  we  have  been  on  the  Borders  of  Deftruction,  by 
the  Death  of  Perfecutors  at  Home  an  1  Abroad.  The 
Monarchs  of  the  Earth  have  been  turned  down  to 
their  Graves  one  Year  after  another,  and  the  Chur- 
ches of  God,  in  many  Nations,  have  found  Reft  and 
Deliverance. 

2.  The  Death  of  impenitent  Sinners  has  been  ma- 
ny a  Time,  the.  happy  Ouafion  of  the  Converjlon  of  a 
Saint.  There  is  many  a  holy  Soul,  now  in  Heaven, 
that  was  firll  awaken'd  to  fly  from  the  Wrath  to 
come,  by  the  Death  of  fome  of  his  wicked  Compa- 
nions in  his  younger  Years.  When  a  Snare  falls  fud- 
denly,  and  ieizes  a  little  Bird  or  two  of  the  Flock, 
the  reft  take  Wing  toward  Heaven,  and  fly  for 
Safety.  And  happy  are  thofe  Souls,  who  take  the 
terrible  Warning,  who  fly  to  the  facred  Refuge,  and 
lay  hold  on  offer'd  Grace. 

When  a  vile  Wretch  is  feiz'd  in  the  midft  of  his 
Companions,  and  his  Sins,  and  fent  down,  to  Hell 
and  Deltruttion  in  a  Moment,  the  very  Gates  of 
Hell  feem  to  open  before  our  Faces,  to  receive  the 

Cc  <t  Re- 


392  The  Death  of  Vol.  II. 

Rebels ;   fuch  a  Spectacle   fills  the  Hearts  of  thofe 
that  'are  near  him,    with  Amazement  and  Terror, 
and  hath  often  been  the  firft  Means  of  fending  them 
to  the  Throne  of  Grace  %  and,  by  Degrees,  to  the 
Gates  of  Heaven.     The  Story  of  Peter  Valdo  is  famous 
oil  this  Occafion,  who  was  a  ricn  Merchant  of  Lions 
in  France,  but  had  no  Senfe  of  inward  Religion,  or 
true  Piety .     When,  in   the  midft  of  Feafting   and 
Merrime  it,  he  faw  one  of  his  Companions  itruck 
with   fudden    Death,    he    was  awaken'd    to  ferious 
Thoughts  of  Eternity  :   Upon  this  ho  apply'd  him- 
felf  to  ftudy  the  Scripture,  and  difcover  the  Errors 
of  the  Roman  Church  •,  he  acquainted   his  Friends 
with  them,  and  intruded  the  Poor,  who  were  con- 
tinual Partakers  of  his  Bounty.     Then  being  excom- 
municated by  the  Popijb  Clergy,  he  retir'd,    with 
fome  of  his  Difciples,    to   the  Vallies  of  Piedmont, 
where  he  found  fome  Chriflians  of  an  ancient  and  pri- 
mitive Stamp,  and  joining  with  them,  eftablifh'd  thofe 
Churches  which  are  called  the  Vaudois,  and  are  fa- 
mous in  Hiftory,   even  to  this  Day. 

Bifhop  Burnet  alfo  tells  us,  in  the  Life  of  the  Lord 
Chief  Juftice  Hale,  that  in  his  younger  Years  he 
gave  himfelf  up  to  much  Frolick  and  Vanity,  till  one 
of  his  loofe  Companions  fell  down  on  a  fudden,  and 
they  thought  him  dead  :  Which  furprizing  Provi-. 
dence  fent  Mr.  Hale  to  his  Knees,  to  pray  earneftly 
for  the  Recovery  of  his  Companion,  and  laid  a  Foun- 
dation for  that  Life  of  eminent  Virtue  and  Religion, 
which  is  defcribed  in  thofe  Memoirs.  Thus  not  only 
the  Death  of  profligate  Sinners,  but  even  the  Ap- 
pearance of  their  Death,  has  been  bleft  to  graci- 
ous Purpofes,  for  the  Converfion  and  Salvation  of 
others. 

3.  The  Death  of  the  Wicked  gives  the  Children  of 
God  glorious  Matter  for  Praife  to  his  difiinguijhing 
Grace.  When  they  fee  or  hear  of  a  harden'd  and 
impenitent  Sinner,  cut  off  in  his  Guilt  and  Gbflinacy, 
and  in  the  Puriuit  of  his  Lufts,  the  holy  Soul  cries" 

out 


Serm.  XLI.  Sinners  improved.  393 

out  with  Thankfulnefs  and  Zeal,  Glory  be  to  that 
Grace  who  has  made  the  Difference  betwixt  him  and 
me  I 

And  this  is  dill  more  remarkable,  when  a  Sinner 
dies  with  all  the  Terrors  of  God  upon  him,  when  the 
Sting  of  Death  enters  into  his  Heart,  and  ftiarpens 
all  his  laft  Agonies,  when  Confcience  is   awaken'd 
with  all  its  Horrors,  and  the  Soul  is  plunging  with 
its  Eyes  open  into  a  Gulf  of  everlafting  Mifery.     O 
how  fenfibly  does  this  affect  the  Heart  of  a  true  Chri- 
ftian  !  He  ttands  and  wonders,  and  adores  that  rich 
Mercy  that  has  fnatch'd  him  as  a  Brand  out  of  the 
Burning.     "  What  am  I,  fays  he,   by  Nature  more 
*'  than  another,  that  God  (hould  have  called  me  by  his 
"  Grace,  and  given  me  Repentance  unto  Lifey  while 
*4  this  poor  Wretch  continued  obfiinate  and  impenitent? 
"  We  were  both  Sons  of  Adam  the  Sinner,  alienated 
"  from  the  Life  of  God,  and  Enemies  to  all  that  is 
tc  holy  :   We  were  both  favour'd  with  the  Means  of 
M  Grace,  and  fat   under  the  Miniftrations  of  the 
"  fame  Gofpel.     Who,  or  what  am  I  better  than 
"  my  Neighbour,  that  God  mould  powerfully  in- 
"  cline  my   Heart  to  accept  the  offer'd  Salvation  I 
c*  'That  he /hould  have  prepared  me  as  a  Veffel  of  Mercs, 
'*  to  be  fili*d  with  Glory,  while  my  old  Companion 
M  has  now  made  himfelf  a  compleat  Veflel  of  Wrath, 
44  and  fitted  himfelf   for  fwift   Deftruclion  ?    Rom. 
*'  ix.  22,  23.     By  Nature  I  was  a  Child  of  Wrath, 
"  as  well  as  he,  a  Rebel,  and  a  vile  Tranfgreffor, 
4t  without  God,    without    Chrijl,   and  without  Hope : 
ci  And  why  was  not  I  feiz'd  by  divine  Juflice,  in 
"  thofe  Days  of  my  Rebellion,  and  made  a  Sacrifice 
"  to  the  Indignation  of  God?   What  Merit  was  there 
'<  in  me,  that  I  mould  be  fpared,  while  my  Com- 
*'  panion  fufter'd  under  fpcedy  Vengeance  ?  Let  the 
"  Freedom  and  Riches  of  Grace  be  adored  for  ever  : 
"  'Twas  rich  and  fovereign  Grace  that  fpared  me, 
"  And  now,  through  the  abounding  Mercy  of  God, 
"  I  hope  I  have  fled  to  lay  hold  on  the  Refuge  fet  be- 

"  fore 


394  Th'  £>eath  tf  v<^.  II. 

"  fore  me  *,  my  Heart  is,  in  lbme  Meafure,  fancli- 
M  fled,  my  Nature  renew'd,  and  my  Sins  pardoned. 
"  Bleffed  be  the  Lord  who  hath  given  me  Hope  in 
««  Death,  labile  the  Wicked  are  driven  aw  a)  in  their 
•«  Wickednefs,  driven  far  away  from  Hope  and  Hea- 
"  ven,  Prov.  xiv.  32. 

4.  The  Death  of  impenitent  Sinners  does  another 
Service  alfo  for' the  Saints,  in  that,  it  fenjihly  excites 
their  Pity  and  their  Prayers  for  the  Living.  It  awakens 
the  Exercife  of  pious  Charity  for  the  Souls  of  their 
Friends,  that  are  yet  in  the  Gall  of  Bitternefs,  and  in 
the  Bond  of  Iniquity.  A  true  Chriftian,  that  has  taft- 
ed  of  the  Grace  of  God,  can  hardly  be  fuppofed  to. 
fee  his  impenitent  Neighbour  feized  with  fudden 
Death,  and  fent  away  to  Darknefs,  but  it  touches 
the  Springs  of  holy  Tenderneis  within  him,  and  con- 
ftrains  hifr  rofpeak:  a  Word  to  others  in  the  fame 
Danger,  and  to  iaHa.  up  a  Cry  to  God  upon  their  Ac- 
count for  Grace  ana  oalvation.  Surely  that  Chri- 
ilian  is  not  in  a  right  Temper  of  Mind,  who  can  fee 
or  hear  of  impenitent  and  guilty  Souls  feiz'd  away 
from  his  Neighbourhood  or  his  Acquainrance,  and 
plunging  into  Eternity  with  Horror  and  Defpair,  and 
yet  have  no  Companion  awaken'd  in  him,  no  Bowels 
of  Pity  moving  for  thofe  of  his  Acquaintance  that 
are  involv'd  ;n  the  fame  Iniquities,  and  are  yet  in  the 
Land  of  the  Living,  and  on  this  fide  Hell.  Such  an 
awful  Providence  is  like  a  Warning-word  which 
Heaven  puts  into  our  Mouths,  that  we  may  echo  it 
with  folemn  Horror  round  the  Neighbourhood,  and 
try  to  rouze  ftupid  Sinners  from  their  dangerous  and 
fatal  Lethargy. 

rHere  is  a  proper  Paufe  in  this  Sermon  if  it  be  too  long  to 
be  read  at  once.'] 

But  'tis  Time  now  to  leave  this  General  Head,  and 
go  on  to  the  next. 

Thirdly, 


Serm.  XLI.  Saints  improved.  395 

Thirdly,  If  the  Death  of  harden'd  Sinners  turns  to  the 
Advantage  of  the  Saint,  the  Death  of  Fellow •Chrijli- 
ansrJhall  certainly  work  for  his  Benefit  too. 

You  will  be  ready  to  fay,  "  What  *  Can  the>  Lofs 
«*  of  good  Men  from  the  Earth  ever  be  turned  into  a  Be- 
«'  nefit  ?  Can  the  Dea.th  of  Saints  bring  any  Advantage  to 
V  the  Snnivers  ?  *■'  Yes,  furely,  if  they  die  like 
Christians  indeed,  in  the  lively  Exercifes  of  Faith 
and  Hope  i  and  this  will  appear  in  thefe  four  Parti- 
culars. 

1 .  //  confirms  our  Faith  in  the  Go/pel  of  Cbrift,  and 
fupports  our  holy  Profejfwn.  It  gives  us  an  Afiurance 
of  the  Truth  and  Power  of  our  Religion,  above  all 
other  Religions  in  the  World,  when  it  enables  a  poor 
feeble  dying  Creature  to  face  Death  with  Courage, 
to  look  beyond  the  Limits  of  Life  and  Time,  and 
venture  into  an  unfeen  World  with  holy  Joy  and 
Triumph.  It  gives  us  a  glorious  Evidence  that  the 
Principles  of  Chriftianity  are  fuch  as  will  juftify  all 
the  Labours  of  a  holy  Life,  and  will  bear  us  out  in 
the  ProfefTion  of  it,  in  the  midft  of  Ridicule  and 
Mockery,  of  Perfecution  and  Martyrdom.  This 
furely  muft  be  a  Religion  coming  down  from  God, 
that  can  give  the  Weak  and  the  Unlearned  fuch  a 
Courage,  as  to  encounter  Death  it  felf  without  Fear  ; 
and  that  not  from  a  itupid  and  fenfelefs  Temper  of 
Spirit,  nor  from  a  brutal  Hardinefst  fuch  as  carries 
the  Horfe  and  the  Hero  into  the  Battle,  but  with  a 
clear  and  full  Difcovery  of  God  and  his  Holinefs,  of 
our  own  Sins  and  his  forgiving  Grace,  this  Religion 
can  enable  us  to  venture  into  his  immediate  Prefence. 
How  glorious  is  our  Gofpel,  how  divine  a  Dodtrine 
is  this !  It  has  wrought  ten  Thoufand  fuch  Wondera- 
by  Faith  in  the' Blood  o(  Cbrijt,  as  the  great  Atone- 
ment for  Sin,  and  the  only  way  to  the  Father. 

A  Saint  leaving  this  World,  and  putting  off  Mor- 
tality, with  the  Light  of  Heaven  breaking  in  upon 
his  Soul,  and  the  Beams  of  Glory  fhining  round  a- 
bout  him?    with  divine  Joy  and  Tranfport  in   his 

County 


396  'The  Death  of  Vol.  II. 

Countenance,  and  the  Language  of  Heaven  upon  his 
Lips,  brings  the  invifible  World  into  prefent  View  ; 
The  pious  Spectators  grow  up  fo  a  fenfible  A  flu- 
ranee  of  the  Glories  arid  Felicibe*  of  that  invifible 
World  ;  each  of  them  fits  on'  the  Borders  of  Para- 
dise, each  of  them  gets  a  Glimpfe  of  the  New  Jeru- 
salem, and  all  the  heavenly  Country,  and  this  adds 
new  Strength  to  his  Faith  and  Hope. 

2.  The  glorious  Death  of  our  Fellow-Chriftians, 
greatly  encourages  the  Imitation  of  their  holy  Life.  To 
iee  a  Child  of  God  die  from  amongft  Men,  leave  this 
World  with  a  holy  Contempt  and  fincere  Pleafure, 
and  enter  into  the  Pretence  of  his  heavenly  Father 
With  a  filial  Confidence  ;  to  fee  him  finifh  his  Race 
with  Joy,  and  (as  it  were)  lay  hold  on  Salvation, 
and  put  on  his  heavenly  Crown  :  This  calls  aloud  up- 
on us  to  tread  in  the  fame  Seeps,  to  purfue  the  hlefifed 
Prize,  and  to  be  Followers  of  them,  who,  through  Faith 
and  Patience,  inherit  the  Promises,  Heb.  vi.  12.  When 
we  mark  the  per  fell  Man,  and  behold  the  Upright,  and 
fee  that  his  End  is  Peace,  we  are  animated  to  walk 
with  God  in  the  fame  Uprightnefs,  and  to  prefs  after 
the  fame  Perfection.  Having  fuch  a  Cloud  ofWitneffes 
that  have  gone  before  us,  and  Chrijl  our  Lord  at  the 
Head  of  them,  we  run  with  Patience  the  Race  that  is 
fet  before  us,  till  we  arrive  at  the  promifed  Glory. 

To  ftand  near  the  Bed  of  a  dying  Saint,  and  obferve 
the  fweet  Serenity  of  his  Soul  under  the  Agonies  of 
his  Flefh,  would  force  Balaam  himfelf  to  fay,  Let  me 
die  the  Death  of  the  Righteous,  and  let  my  la  ft  End  be  like 
his.  But  the  Chriftian  goes  further,  and  with  holy 
Zeal,  and  humble  Dependence  upon  divine  Grace, 
eitablifhes  himfelf  in  the  Ways  of  Holinefs :  He  re- 
folvesthat  he  will  live  the  Life  of  the  Righteous  too,' 
and  tread  in  the  Paths  of  Piety  with  utmoft  Watch- 
iulnefs  and  Care,  that  he  may  lay  a  Foundation  for 
the  fame  peaceful  Reflections  on  his  Death-Bed,  and 
the  fame  joyful  Prolpefi. 

3.  The 


Serm.  XLI.  Saints  improvd:  397 

3.  The  Death  of  Fellow-Saints  is  for  our  Benefit, 

as  it  •weans  as  from  this  World,  as  it  makes  Earth  and 
this  Life  lejs  plea/ant  to  us,  and  Heaven  more  deferable. 
Every  holy  Soul  that  leaves  the  World,  carries  a- 
way  10  much  more  Grace  and  Goodnefs  from  ir. 
What  would  this  World  be  if  all  the  Saints  had  left 
it,  but  a  Cage  of  unclean  Birds,  a  Neft  of  Serpents, 
a  Wildernefs  of  lavage  Beafts,  a  Habitation  of  Satan, 
and  his  Sons  and  Daughters  ;  a  Dwelling  of  Devils, 
and  a  Region  of  Darknefs  a-kin  to  Hell  ?  Did  not 
converting  Grace  turn  Sinners  into  Saints,  and  make 
a  conftant  Succeflion  of  Chriftians,  this  would  be  the 
difmal  Character  of  this  World  in  the  Space  of  one 
Generation.  But,  blefled  be  God,  as  bad  as  this 
World  is,  divine  Grace  is  {till  at  work,  and  makes 
it  a  fort  of  Nurfery  for  Heaven  by  new  Conver- 
fions. 

Yet  ftill  the  Death  of  the  Saints  is  the  Lofs  of  fo 
much  of  Heaven  out  of  our  finful  World  ;  and  the 
fewer  Friends  God  has  here,  there  will  be  the  fewer 
Communications  between  Heaven  and  Earth.  The 
Abfence  of  Cbrift  and  his  Saints,  fpreadsa  fort  of  dim 
Shadow  over  all  the  fairefV  Colours  of  this  lower 
Creation  •,  the  Beauties  of  it  fade,  and  the  Flowers  or 
it,  in  our  Efteem,  ianguifh  and  hang  their  Head, 
becaufe  Jefus,  and  fo  many  of  his  holy  Ones,  are  de- 
parted. When  we  fee  one  pious  Friend  after  ano- 
ther, taking  their  Leave  of  us,  and  afcending  to  the 
upper  World,  we  are  ready  to  fay,  «*  What  ft  Quid 
44  we  ft  ay  here  for  ?  Our  God  is  on  high,  our  Saviour  is 
"  on  high,  Multitudes  of  our  Friends  are  departed  from 
"  us,  and  dwelt  on  high.  Farezvel  Earth,  and 
44  Time,  and  fenfeble  Things  :  We  long  to  be  with  our 
44  heft  Friends,  and  with  our  God,  we  are  ready,  O 
44  Jefus,  for  thy  fir  ft  Summons  ;  take  us 'when  thouplea- 
44  j eft  into  Heaven  and  Eternity. 

4.  The  comfortable  Death  of  a  Saint  'viftrutls  us 
hcrw  to  die,  and  make  Death  eafy.  When  we  fee  an>i 
hear  a  Fellow-Chriftian  examining  his  Heart,  fearch- 


]n5 


39S  ft*  Death  cf  Vol.  it, 

ing  his  Soul  to  the  Bottom,  turning  all  his  fecret 
Thoughts  outward,  and  looking  over  the  paft  Con- 
ductor' his  Life  ;  when  we  behold  him  reviewing  his 
own  Follies  and  Iniquities,  and  recalling  to  mind  alfo 
all  his  facred  Traniactions  with  God;  when  we  fee 
him  furveying  all  thefe.moft  important  Concerns  in 
the  Light  of  the  lad  Judgment,  and,  as  it  were, 
under  the  piercing  Rays  of  the  great  Tribunal  ; 
when  we  hear  him  abafing  himfelf  to  the  Duft  in  the 
moft  vilifying  Expreffions,  becaufe  of  his  Sins,  and 
yet  rejoicing  in  the  Evidences  of  his  Graces,  and  re- 
peating the  Promifes  of  the  Gofpel  with  a  pleafant 
Hope,  this  teaches  us  to  converfe  with  our  own  Souls 
in  a  more  livery  Manner,  about  Sin  and  Fbrgivenefs, 
about  Death  and  Eternity  ;  for  it  brings  thefe  awful 
Themes  into  open-  View,  and  fets  them  before  us  in 
their  infinite  Importance.  This  reads  us  a  glorious 
Lecture  upon  the  Gofpel  of  Chrijl,  and  pardoning 
Grace,  and  the  fanctifying  Spirit,  and  the  Hope  of 
Glory,  beyond  what  we  ever  found  before  in  the  belt 
of  Sermons,  and  under  the  warmed  Preachers. 

Come,  my  Friends,  come  into  the  Chamber  of  a 
dying  Chriftian  ;  Come,  approach  his  Pillow,  and 
hear  his  holy  Language  ',  "  /  am  going  up  to  Heaven, 
* *  and  I  long  to  be  gone,  to  be  where  my  Saviour  is.  Why 
<l  are  his  Chariot-Wheels  fo  long  a  coming  ?  Then  with 
*c  both  Arms  ftretch'd  up  to  Heaven,  I  defire  to  be 
"  with  God.  I  hope  1  am  a  fine  ere  Chriflian,  but  the 
"  meanefl,  and  the  moil  unworthj  :  1  know  I  am  a 
"  great  Sinner  ;  but  did  not  Chrijl  come  to  fave  the  Chief 
*4  of  Sinners  ?  I  hope  I  jhall  find  Acceptance  in  Chrijl 
iC  Jefus.  I  have  trujled  in  him,  and  1  have  fir ong  Con- 
"  folalion.  I  have  been  looking  into  my  own  Heart, 
"  what  are  my  Evidences  for  Heaven  ?  Has  not  the 
<l  Scripture  faid,  He  that  believeth  fhall  not  perifh, 
«f  but  fliall  have  everlafling  Life  :  Now,  according  to 
"  the  befl  Knowledge  I  have  of  what  Faith  is,  I  do  believe 
««  in  Chrift,  and  I  [hall  have  Life  everlafling.  Does 
**  not  the  Scripture  fay ,  He  that hungreth  and  thirft- 

"  eth 


Serm.  XLl.  Saints  improved.  399 

"  eth  afcer  Righteoufnefs,  fhall  be  fatisfied  :  Surely  I 
««  hunger  and  thirft  after  it,  I  defire  to  be  holy,  1  long  to 
u  be  confonnable  to  God,  and  to  be  made  more  like  him  ; 
««  fhall  I  not  then  be  fatisfied !  I  love  Godi  I  love  Chrift, 
•«  /  defire  to  love  him  more,  to  be  more  like  him,  and  to 
"  ferve  him  in  Heaven  without  Sin.'  I  have  Faith,  I 
41  have  Love,  I  have  Repentance,  yet  I  boaft  not,  for  I 
*'  have  nothing  of  my  felf,  I  fpeak  it  dH  to  the  Honour  of 
•*  the  Grace  of  God,  it  is  all  Grace  :  I  fay  then,  1  have 
■«  Faith,  and  Repentance,  and  Love ;  but  Faith  and 
*«  Repentance  are  all  yiothing  without  Chrift;  'tis  he 
"  makes  all  acceptable  to  the  Father,  and  I  truft  in  him. 
u  XAy  Friends,  I  -have  built  on  this  Foundation  Jefus 
M  Chrift,  be  is  indeed  the  only  Foundation:  Have  you 
"  not  built  on  the  fame  Foundation  too  ?  'This  is  my  Hope. 
'*  Is  it  not  your  Hope  alfo  ?  Dear  Brother,  I /hall  fee  you 
"  at  the  Right-Hand  of  Chrift:  There  I  Jh  all  fee  our 
*<  Friends  that  are  gone  a  little  before :  I  fhall  be  with 
"  them  fir  ft  before  you.  I  thank  you,  my  Friends,  for 
"  all  your  Offices  of  Love  ;  Ton  have  pray' d  with  met 
"  you  have  refrefhed  me  ;  /  love  and  honour  you  now, 
u  but  I  fhall  meet  you  in  Heaven,  I  go  to  my  God  and 
"  your  God,  to  my  Saviour  and  your  Saviour  *. 

Would  one  think  there  could  be  To  much  Pleafure 
in  the  dying  Chamber  of  a  beloved  Friend?  Surely 
this  makes  good  the  Words  of  my  Text ;  If  we  are 
Chriftians,  Death  is  ours.  O  this  is  a  divine  Enter- 
tainment that  refrefhes  our  Spirits !  And  while  Sor- 
row trickles  from  our  Eyes  for  the  Lots  of  a  depart- 
ing Chriftian-Friend  ;  there's  a  Sympathy  of  Joy  that 
works  powerfully  at  the  Heart,  and  the  Heaven 
within  us  breaks  out  and  fhines  through  our  Tears. 
Then,  with  a  wondrous  Mixture  of  the  Painful  and 
the  Pieafant,  with  a  fweet  Confufion  of  pious  Pafii- 
ons,  we  bid  our  dying  Brother,  Farewel, 

*  Thefe  are  fomeof  the  dying  Words  of  the  Reverend  Mr.  Sa- 
mtttl  Rofe<weIly  when,  with  lome  other  Friends,  I  went  to  vili: 
him  two  Days  before  his  Deach,  and  which  I  tranfcribed  as  foon  as 
I  came  Home,  by  their  Afliltance, 

2  At 


400  The  Death  of  Vol.  II. 

At  fuch  aSeafon  as  this,  our  Thoughts  are  led  up- 
ward to  Heaven,  and  forward  to  the  great  Rcfur- 
rection.  We  open  the  Eye  of  Faith,  and  fee  the  ho- 
ly Soul  afcending  to  God  ;  we  behold  the  weak  and 
languifhing  Body  riling  glorious  out  of  the  Grave, 
fhaking  off  the  Dull,  and  putting  on  its  Immortality  : 
While  our  Faith  attends  the  Spirit  of  our  departing 
Friend  to  Heaven,  we  grow  willing  and  defirous  to 
be  gone  too  ;  and  being  brought  fo  near  to  the  Gates 
of  Glory,  we  would  fain  take  our  leave  of  mortal 
Things,  and  accompany  the  expiring  Saint  to  the  joy- 
ful World  of  Spirits. 

The  Memory  of  fuch  a  Scene,  and  fuch  an  Hour, 
will  dwell  upon  our  Thoughts  long,  and  fupport  our 
own  Hope  of  Victory,  when  we  (hall  be  called  to 
conflict  with  the  fame  Enemy.  Having  fuch  a  Wit- 
nefs  gone  before  us,  we  fhall  not  only  run  our  Race 
with  Patience,  through  all  the  Stages  of  it,  but  finijb 
our  Courfe  with  Joy. 

There's  a  facred  Courage  derived  many  Times  to 
a  weak  Believer,  by  attending  the  laft  Moments  of  a 
dying  Saint,  afcending  to  the  upper  World.  "  I  was 
*«  afraid  of  Death,  fays  a  feeble  Chriflian,  till  I  law 
«4  my  Neighbour  die  :  He  was  once  a  Sinner  as  well 
«'  as  I,  and  he  had  his  Imperfections  and  Failings  in 
f«  this  Life,  as  I  have  mine  •,  I  humbly  hope  I  nave 
«'  practifed  the  fame  Repentance  as  he  has  done,  I 
"  have  trufted  in  the  fame  Saviour,  I  have  ventur'd 
"  my  all  upon  .thp  fame  Gofpel,  and  travelled  on 
«e  in  the  fame  Path  i  furely  there  is  Forgivenefs  for 
««  me  too;  furely  the  Sting  of  my  peach  mail  be  ta- 
"  ken  away  alio  ;  and;  through  Grace,  I  fhall  join 
"  in  his  Triumph  ;  0  Death,  where  is  thy  Sting  ?  O 
"  Grave,  where  is  thy  Viftory  ?     ,.  , 

This  Observation  has  been  mofi  glorioufly  exem- 
plified in  the  Death  cf  Martyrs :  When  the  Spectators 
thac  have  been  Heathens,  or  but  tdmoji  Chrijiians, 
have  been  flrangely  animated  to  profefs  the  Gofpel 
boldly,  while  the^  have  feeri  the  moft  amaiing 

Courage 


Serm.  XLI.  Saints  improv'd.  40 1 

Courage  of  thefe  glorious  Sufferers  for  Chrijl.  And 
thofe  that  have  been  doubtful  and  trembling  Believers, 
whofe  Faith  was  wavering,  and  who  were  ready  to 
let  go  their  Profefiion,  have  ventured  through  Blood, 
and  Torments,  and  Death,  with  a  divine  Refolu- 
tion,  when  they  have  beheld  the  Martyrs  meet  the 
fame  Death  and  Torments  with  a  facred  Bravery  of 
Soul. 

A  Multitude  of  fearful  Cfiriftians  may  be  animated 
and  encouraged  to  travel  through  the,daxk  Valley,  and 
to  crofs  the  cold  Flood  of  Death  by  "the  Example  of  a 
fmgle  Saint,  who  has  pafs'd  that  important  Hour 
with  Succefs  and  Honour.  So  you  have  feen  a  Flock 
of  Sheep  ftand  doubtful  and  delaying  on  the  Bank  of 
fome  little  Brook;  but  when  the  firft  and  fecond 
have  made  their  Way  through  it,  the  reft  venture 
over  in  Multitudes,  and  leap  the  Ditch  with  the 
greateftEafe;  the  Difficulty  and  the  Danger  vanifh  at 
once,  when  they  have  feen  a  Fore-runner  leading  the 
Way. 

Thus  it  hath  been  made  evident  in  feveral  Instan- 
ces, that  .the  Death  of  Fellow -Chriflians  is  ours.  Ic 
fhall  turn  to  our  great  Advantage,  through  the  In- 
fluences of  the  GofpeK  and  the  Spirit  of  Grace, 
where  Christians  die  like  themfelves,  in  the  Exercife 
of  a  joyful  Hope.  It  confirms  our  Faith'm  the  Goi- 
pelofOn/f,  it  encourages  our  Imitation  of  their  holy 
Life,  it  makes  Earth  and  this  Lifelefs  pleafanc  to  us,', 
and  Heaven  more  defirable,  and  it  inftrutts-  us  how- 
to  die. 

But  if  a  Saint  go  out  of  this  World  under  much. 
Darknefs  and  Terror,  this  is  commonly  to  be  fup- 
pofed  a  divine  Chaftifemenc  for  the  criminal  Indul- 
gence of  fome  Temptation,  or  fome  un  watchful  Steps; 
he  has  taken  in  the  Courfe  of  his  Life  ;  for  God  will 
make  his  own  People  know,  many  times  by  painful 
Experience,  that  it  is  an  evil  and  bitter  Thing  to  back- 
flide  and  depart  from  him.  A  wife  and  pious  Specta- 
tor, upon  this  Occafion,  will  take  Warning  by  the 

Vol.  II.  D  d  Ter- 


402  The  heath  of  Vol.  IL 

Terrors  of  the  Lord,  and  by  the  Punifhment  of  his 
Fellow-Chriftian,  to  avoid  that  Guilt,  and  thofe  cri- 
minal Indulgences  which  have  provoked  God  to  leave 
his  Brother  to  Darknefs,  even  in  the  Hour  of  Death : 
And  this  may  be  a  Means  to  awaken  him  to  a  moft 
watchful  Courfe  of  Holinefs,  left  Jie  fall  under  the 
fame  Strokes  of  Anger  from  his  heavenly  Father,  and 
fuffer  his  Difpleafure  in  that  awful  Moment,  when  he 
would  moft  earneftly  wifh  for  the  fweeteft  Senfe  of 
his  Love. 

Thus  I  have  finifh'd  the  Third  General  Head,  and 
fhew'd,  that  the  Death  of  the  Saints  may  be  richly  im- 
prov'd  to  the  Advantage  of  the  Living. 

The   Recollection. 

Come,  my  Soul,  who  art  daily  converfing  with  the 
Affairs  and  Concerns  of  Life,  come  now,  and  medi- 
tate on  the  Name  of  Death:  'Tis  a  Name  that  carries 
much  Terror  in  it  to  Nature  ;  come,  and  fee  whe- 
ther thou  canft  not  derive  a  Blefiing  from  it,  by 
the  Inftructions  of  the  Gofpel*  and  the  Aids  of 
Grace. 

Thou  haft  heard  the  Leflbns  that  the  Death  of 
Mankind  in_  general  fhould  teach  thee :  Enquire  now 
what  thou  haft  learnt  of  them  :  Haft  thou  ft  en  the  Va- 
nity of  Man  as  a  mortal  dying  Creature  ?  'Tis  an  eafy 
Matter  to  fay,  Alas,  we  muft  all  die :  But  haft  thou 
felt  the  penetrating  Force  of  this  Truth  ?  And  does 
it  influence  thy  whole  Conduct  ?  Art  thou  not  ftill, 
at  every  Turn,  putting  thy  Confidence  in  one  Crea- 
ture or  another,  whofe  Breath  is  in  his  Noftrils,  and 
whofe  Death  difappoints  thy  Hope  ?  Or  haft  thou 
removed  thy  Dependence  from  all  Creatures  to  God, 
and  fix'd  thy  Hope  in  him  that  lives  for  ever  ?  O  blef- 
fed  Effect  of  the  Meditation  of  Death  ? 

Again,  Haft  thou  feen  the  heinous  Evil  of  Sin  in  the 
fpreading  Defolation  that  Death  has  made  over  this 
lower  World  ?  Remember  that  it  receiv'd  its  Com- 

miflioa 


Serm.  XLT.  SaNts  improved.  403 

million  from  the  Juftice  of  God  almoft  fix  thoufand 
Years  ago,  and  from  his  Law  which  Sin  had  broken  : 
The  dreadful  Execution  proceeds  to  this  Day,  and  it 
will  proceed  till  there  be  no  Sinner  upon  Earth. 
Sin  is  the  Spring  of  all  this  Havock  of  the  Lives  of 
Men.  'Tis  Sin  that  has  deierv'd  all  thefe  tremen- 
dous Executions  of  Wrath  :  And  yetj  O  my  Soul, 
how  often  haft  thou  indulg'd  this  Mifchief  to  play 
about  thy  Bofom  like  a  barmlefs  Thing  ?  Come  view 
the  difmal  Effects  of  it  in  the  Death  of  Millions^  and 
learn  to  hate  and  renounce  it  for  ever.  'Tis  no  fmall 
Evil  that  could  awaken  the  Indignation  of  God  at  this 
rate*  and  diffufe  it  fo  widely  over  fo  large  and  fo  glo- 
rious a  Part  of  his  Creation,  as  the  whole  Nature  and 
Race  of  Man. 

Again,  I  would  enquire,  Has  the  Death  of  Man- 
kind taught  me  effeffually  that  I  mujl  Jhortly  die  ?  And 
have  I  been  excited  to  make  a  fuirable  Provifion  for 
this  awful  and  important  Hour,  fince  I  mult  not,  I 
cannot  efcape  it  ?  . 

Not  only  the  Death  of  Mankind  in  general,  but 
the  Death  of  wicked  Men  may  inftruct  me  in  fome  ufe- 
ful  Leflbns  too.  Here  I  learn  how  God  rejeues  his 
Children  from  the  Rage  of  Qpprefjors,  when  be  fmites 
them  down  to  Death,  and  lays  all  their  Fury  filenc  in 
the  Duff.  Thus  Death  it  felf  becomes  a  Deliverer  to 
the  Saints,  by  deftroying  their  cruel  Perfecutors. 

I  learn  alio,  that  when  early  or  fudden  Death  has 
feiz'd  a  bold  Sinner,  9ti.s  a  loudWcrning-Word  to  all  his 
Companions.  When  I  fee  fuch  terrible  Examples  in 
the  Courfe  of  Providence,  let  my  Soul  ftand  in  awe 
and  fear. 

And  if  God  has  diftinguim'd  me  by  his  Mercy,  if 
he  has  pardon'd  my  Guilt,  and  fanctified  my  corrupt 
Nature,  if  he  has  made  me  one. of  his  own  Children,' 
and  prepared  me  for  dying,  .when  he  fummons  others 
away  unpardon'd,  unfanctified,  unprepared,  let  all 
my  Powers  be  excited  to  blefs  the  Name  of  the 
hord  for  his  javing  Love.     I  was  alfo  a  Child  of  Sin 

Dd  2  and 


404  7fo  Death  of  Vol.  it. 

and  Wrath,  but  divine  Grace  has  made  the  Diffe- 
rence. *Tis  Grace  that  has  fnatch'd  me  from  the 
very  Brink  of  the  Pit  of  Hell,  and  is  training  me  up 
for  Heaven. 

And  while  I  adore  thy  diftinguifhing  Mercy,  O 
my  God,  tome,  I  would  pity  and  pray  for  poor  heedlefs 
and  regardlefs  Sinners  that  are  following  one  ano- 
ther in  a  difmal  Succeffion,  down  to  the  Gates  of 
Death.  O  may  their  Eyes  and  Souls  be  awaken'd  in 
their  Day  of  Life  and  Hope,  left  Death  feize  them, 
and  fend  them  farther  down  to  everlafting  Darknefs 
and  Defpair ! 

But  if  fuch  LelTons  as  thefe  may  be  derived  from 
the  Death  of  Sinners ,  how  much  more  Benefit  may 
be  drawn  from  the  dying  Hours  of  a  fincere  Cbriftian, 
efpecially  if  his  Heart  be  ftrongj  and  his  Faith 
lively  ? 

Here,  I  fee  the  Gofpelof  Chrift  in  fome  of  its  Power 
and  Glory,  when  I  fee  a  Chriftian  under  all  the  Weak- 
neffes  and  Languifhings  of  Nature,  meeting  Death 
without  Terror,  and  overcoming  his  laft  Enemy  by 
the  Blood  of  the  Lamb.  I  fee  the  Saint  all  ferene  and 
peaceful,  even  in  the  Agonies  of  dying  Nature*  and 
amidft  the  Sorrows  of  lamenting  Friends.  He  has 
Heaven  in  View,  and  he  bids  farewel  to  Earth  with 
holy  Joy  :  Shall  I  not  imitate  the  Faith  and  Holinefs 
of  his  Life,  which  laid  a  Foundation  for  fo  peaceful 
and  glorious  a  Death  ?  Do  I  not  feel  my  Soul  a  little 
more  wean'd  from  the  World,  fince  fuch  a  pious 
Friend  has  left  it  ?  Has  not  Death  loft  fome  of  its 
frightful  Appearances,  fince  I  have  actually  fcen  it 
conquer'd  ?  Do  I  not  feel  my  Heart  panting  and 
breathing  toward  the  Society  above,  fince  I  have 
another  Friend  gone  thither  f  Does  it  not  feem  a 
more  eafy  Thing  to  me  to  lay  down  this  Tabernacle, 
to  part  with  Flefh  and  Blood,  and  to  venture  into 
thole  unfeen  Regions,  fince  I  have  beheld  my  Fellow- 
Chriftian  go  before  me  ?  He  has  made  the  great  and 
folemn  Experiment,  and  furely  I  fhould  have  Cou-. 

rage 


Serm.  XLI.  Saints  improved.  4.0  $ 

rage  to  follow  :  He  has  given  evident  Proof  that  there 
is  a  facred  Power  in  the  Gofpel,  the  Promifes  and 
the  Grace  of  Chrift,  to  convey  the  Soul  fafe  through 
the  dark  Shadow  of  Death,  without  Surprize  and 
Confternation  :  And  has  not  my  Soul  the  fame  rich 
Encouragements,  the  fame  Promifes  of  Grace,  and 
the  fame  Gofpel  of  Hope. 

Q  my  Redeemer,  and  my  Lord,  hear  a  humble 
Suppliant,  influence  my  Soul  by  thy  rich  Grace,  to 
keep  my  Faith  awake,  my  Confcience  undefiled, 
and  my  Evidences  for  Heaven  ever  bright  and  clear  : 
And  when  my  appointed  Hour  comes,  thac.folemn 
and  final  Hour,  let  me  die  the  Death  of  the  Righteous, 
and  my  Departure  be  like  his. 

Is  Death  an  Enemy  to  Nature,  and  does  it  carry- 
Terror  in  the  Name  ?  Yet  fince  thou  haft  fubdued 
this  Enemy,  and  taken  it  Captive,  to  ferve  the  Pur- 
pofesof  thy  Love,  fince  thou  haft  number'd  it,  and 
written  it  down  among  the  PofTefllonsbf  thy  People  > 
fince  thou  haft  taught  fo  many  of  thy  Followers  to 
triumph  over  it ;  let  me  alfo,  bleffed  Jefus,  let  me  be 
enabled  to  meet  it  with  holy  Fortitude,  and  a  lively 
Hope.  O  let  me  follow  the  Footfteps  of  the  Flock, 
into  the  World  of  Spirits  with  a  facred  PJeafure, 
though  it  be  through  a  dark  Paffage.  And  as  thofe 
who  went  before  me  have  taught  me  to  dare  to  die, 
folet  my  dying  Moments  encourage  thofe  who  come 
after  me,  to  venture  into  Death  at  thy  Call,  without 
Terror,  and  without  Reluctance.     Amen. 


Dd  2  SER- 


406  The  Death  of  Vol.  II. 


SERMON  XLII. 

The  Death  of  Kindred  iatorov'cL 


iCor.  iii.  22. 

Whether  Life  or  Death, All  are 

yours. 


APPY  and  immortal  had  Adam  been,  and 
al]  Iris  Children,  if  he  had  not  ventur'd  to 
.  break  the  Command  of  his  Creator  :  Life 
had  been  theirs  in  the  mod  glorious  Senfe  of  it  *,  and 
Death  had  not  been  known.  But  when  Sin  enter'd  into 
the  World,  Death  follow'd  clofe  behind  it,  according 
to  that  juft  and  folemn  Threatning,  In  the  Day  thou 
eatefi  tboujhatifurely  die.  And  what  a  difmal  Havock 
lias  this  Enemy  made  amongft  the  Inhabitants  of  our 
World  !  It  has  ftrow'd  the  Earth  with  CarcaiTes,  and 
turn'd  Millions  of  human  Bodies  into  Duft  and  Cor- 
ruption. The  very  Name  of  Death  fpreads  a  Terror 
through  all  Nature  :  But  as  dreadful  and  formidable 
as  it  is  in  it  felf,  the  Grace  of  Chrijl  makes  a  Bleffing  of 
it,  and  fanctifies  it  to  the  Advantage  of  his  own 
People. 

In  the  former  Difcourfe  on  this  Subject,  we  have 
learnt  feme  divine  Leflbns  from  Death,  in  its  wideft 
Extent  of  Dominion.  The  Death  of  all  Mankind 
yields  fome  fpecial  Advantage  to  a  Saint:  He  is 
taught  to  reap  fome  Benefit  from  the  Death  of  xmpehU 

tent 


Serm.  XLII.        Kindred  improv*d.  407 

tent  Sinners ,  though  it  carry  along  with  it  fuch  a 
fearful  Train  of  Attendants,  and  draw  after  it  a  long 
Eternity  of  Torments.  He  knows  how  to  derive 
fome  Advantage  from  the  Death  of  his  Fellow  Gbri- 
ftians  i  and  whether  they  die  in  the  joy  of  Faith,  and 
Serenity  of  Spirit,  or  whether  their  Sun  fets  in  a 
Cloud,  and  Fears  and  Doubts  attend  them  in  that 
important  Hour,  ftill  he  is  taught  to  profit  by  it. 
In  thefe  three  Inftances  it  appears  trrat  Death  is  ours ; 
Death  is  in  this  Refpect  made  the  Treafure  and  Pro- 
perty of  a  Chriftian,  as  he  is  inftructed  to  improve 
it  to  his  own  facred  Intereft,  and  to  the  Welfare  of 
his  Soul. 

We  proceed  now  to  the  Fourth  General  Head, 
and  fhall  endeavour  to  mew,  how  the  Death  of  our 
Relations  and  Kindred  in  the  Flejh  fhall  turn  to  our 
Benefit. 

I.  It  fhsws  us  the  Emptinefs  and  Inefficiency  of  our 
deareji  created  Comforts \  of  all  Bleffings  that  are  not  tht- 
mortal. 

We  have  loft,  perhaps,  an  inferior  Relation,  a 
Son,  a  Daughter,  a  Nephew,  a  pleafing  Entertain- 
ment and  Comfort  of  Life  :  But  Death  tells  us, 
'twas  a  poor  dying  Comfort,  a  pretty  Piece  of  brit- 
tle Clay,  broken  and  difiblved,  and  mouldring  to 
the  Dull.  Our  Love  and  our  Grief  (it  may  be)  join 
together,  to  recal  the  pad  Days  of  Fondnefs  and  De- 
light, fhortliv'd  Delight,  and  empty  vain  Fondnefs, 
that  ends  in  Tears  and  long  Mourning! 

We  have  loft  a  fuperior  Relation,  or  perhaps,  an 
Equal,  a  Father,  a  Wife,  a  Hufband,  or  a  Bro- 
ther :  We  have  loft  a  Guide,  a  Support,  a  Helper,  a 
dear  affeclion ate  Friend,  entirely  loving,  and  entirely 
beloved. 

He  was  a  kind  and  a  Jkilful  Guide,    but    Death 

teaches  us  the  Infufficiency  of  his  Guidance,    who 

left  us  in  the  Mid-way,  and  lets  us  travel  through  all 

(he  remaining  Part  of  this  dark  Wildernefa  alone. 

Dd  4  He 


40S  "The  Death  of  Vol.  II. 

He  has  given  us  fweet  Counfel  and  Direction  in  Days 
paft,  but  he  can  now  direct  us  no  more,  we  can 
confuk  him  no  more  :  Thofe  Lips  of  Advice  on 
which  we  hung,  are  clos'd  and  filent  in  Death  :  That 
Voice  will  be  heard  no  more :  We  muft  walk  with- 
out this  Counfellor  all  the  reft  of  our  Way,  be  it  ne- 
ver fo  long,  and  never  fo  dangerous. 

He  was  our  Helper,  and  our  Support  under  daily 
Difficulties  •,  bfl^'twas  a  weak  Support  that  could  not 
ftand  himfelf  when  Death  fhook  him :  A  poor  Helper^ 
and  a  forry  Defence,  that  could  not  refift  the  Powers 
of  Difeafeand  Mortality,  nor  defend  himfelf  from  the 
AfTaults  of  Death. 

He  was<3  Friend,  and  a.  faithful  one  too;  but  'twas 
a  feeble,  a  failing  Friend,  even  in  the  midft  of  his 
Love  and  Faithfulnefs  •,  for  he  was  call'd  away,  and 
conftrain'd  to  depart  from  us  in  a  dark  and  forrow- 
ful  Minute,  and  hath  left  us  to  mourn  alone.  He 
could  not  abide  with  us  a  Moment  beyond  his  Sum- 
mons •,  he  forfuok  us  while  we  were  drowned  in 
Grief,  and  could  give  us  no  more  Confolation.  Our 
Fathers,  wherp  are  they  ?  Our  Prophets,  our  Inftru- 
clors,  our  Guides,  and  Helpers  arc  gone  down  to 
the  Land  of  Silence;,  they  lie  a»>ep  in  the  Duft  and 
Darknefs,  Zach.  i.  5. 

,  Thus  Death  is  made  of  Advantage  to  us,  even 
when  it  flrikes  us  in  fo  tender  a  Part :  tor  it  teaches 
us  this  facred  Leflbn,  how  vain  and  empty  are  all  our 
Hopes  in  Creatures !  The  Dart  of  Death  is  like  a  Pen 
or"  Iron  in  his  Hand,  and  he  writes  Emptinefs  and  Va- 
inly on  every  Friend,  on  every  Relative  that  be  takes 
from  our  Family,  from  our  Side,  from  our  Bofom  : 
He  writes  it  in  deep  and  painful  Characters,  and 
holds  our  Souls  to  the  folemn  LefTon.  The  fame 
Truth  flands  written  in  many  a  Part  of  the  Book  of 
God,  in  divine  and  golden  Letters  ;  but  perhaps, 
we  would  never  have  learnt  it,  had  not  Death  copied 
it  out  for  us  in  Letters  of  Blood. 

IL 


Serm.  XLII.        Kindred  improved.  409 

II.  The  Death  of  our  Kindred  drives  us  to  amove 
immediate  and  conftant  Dependence  on  God.  When  the 
Scream  is  cut  off,  what  lhould  we  do  but  run  to  the 
Fountain  ?  If  the  Stars  vanifh,  we  feek  the  Sun- 
Beams.  And  O  may  the  Sun  arife,  and  mine  upon 
our  Souls  with  growing  Light  and  Comfort  as  the 
Stars  difappear  !  ^ 

While  our  Friends  or  Kindred  wecJfcive,  we  made 
them  our  Refuge  in  every  Diftrefs  ;we  have  trufted 
in  them  perhaps  too  much  ;  we  ha^  lived  too  much 
upon  them,  with  the  Neglect  of  God.  A  Parent,  a 
Brother,  or  perhaps  a  dearer  Relative  ;  thefe  were 
our  high  Tower,  our  Defence,  our  Sun,  and  our  Shield: 
Thefe  affum'd  that  Station  in  our  Hearts,  and  that 
high  Place  in  our  Efteem  which  is  due  to  God  only. 
But,  when  this  Tower  is  batter'd  down  to  Duft,  when 
this  Shield  of  Clay  is  broken  to  Pieces,  and  this  dim 
and  feeble  Sun  turned  into  Darknefs,  then  we  make 
God  alone  our  Sun,  our  Shield,  and  our  high  Tower  of 
Defence.  Then  we  fearch  out  earneftly  what  kind  and 
condefcending  Characters  and  Relations  God  has  af- 
fum'd in  his  Word  ;  and  we  read  and  furvey  {he  gra- 
cious Titles  of  our  Lord  Jefus  Chrift,  with  new  and 
unknown  Delight. 

Have  any  of  you  loft  your  earthly  Parents  ?  Then 
you  read  with  Pleafure  thofe  Words  of  the  Pfalmift^ 
If  my  Father  or  my  Mother  for  fake  me,  as  they  muft 
do  at  the  Hour  of  Death,  then  the  Lord  will  take  me 
up,  Pfal.  xxvii.  id.  And  you  rejoice  in  that  glo- 
rious Promife,  Be  ye  feparate  from  Idols,  faith  the' 
Lord  ;  i.  e.  Separate  your  felves  from  the  finful 
Practices  of  the  World,  and  I  will  receive  you,  and  I 
•will  be  a  Father  to  you,  and  ye  Jhail  be  my  Sons  and  my 
Daughters,  faith  the  Lord  Almighty,  2  Cor.  vi.  ult. 
Has  Death  enter'd  into  a  Family,  and  taken  the 
Head,  the  Hufband  away  ?  The  Words  of  Ifaiab 
grow  fweeter  than  ever;  Jfa.  liv.  5.  Thy  Ma- 
far  is  thy  Husband,  the  Lord  of  Hofls  is  his  Name,  even 
2  the 


4 iQ  the  Death  of  Vol.  II. 

the  God  of  the  whole  Earth.  Are  the  Widows  and  the 
fatherlefs  Children  in  danger  of  Oppreffion,  becaufe 
they  have  loft  their  Defender  ?  They  run  to  the 
lxviiith  Pfalm,  and  live  upon  the  5th  Verfe  of  it  ;  A 
Father  of  the  Fatherlefs,  and  a  Judge  of  the  Widows, 
is  God  in  his  holy  Habitation.  Is  a  Brother  fummon'd 
away  by  the  Stroke  of  Death  ?  But  the  Lord  Jefus 
is  alive  ftill  :  He  that  took  Ftefb  and  Blood  upon  him, 
that  he  mights  made  like  the  reft  of  the  Children 
of  God,  He  is  nit  ajhamed  to  call  them  Brethren,  Heb. 
ii.  11.  This  is  a  Brother 'that  was  born  for  the  Day  of 
tur  Adverfity  \  this  is.  the  Friend  that  flicks  clofer  than 
a  Brother,  and  abides  with  us  when  a  Brother  departs, 
according  to  the  Exprefijon  of  tjie  wife  Man,  Prov. 
xvii.  17.  and  xviii.  24. '  Thus  the  Names,  and 
Characters,  and  Relations  of  Cod  the  Father,  and  of 
our  Lord  Jefus  Chrijl,  acquire  a  new  Sweetnefs,  and 
appear  with  greater  Love  and  Glory  in  them,  at  the 
Death  of  our  earthly  Relatives. 

There's  many  a  Chriftian  can  fpeak  feelingly, 
and  fay,  "  Never  did  I  live  fo  much  upon  my  God, 
"  I  never  knew  nor  lov'd  my  Saviour  fo  well,  never 
*'  conv^ers'd  fo  much  with  his  Word,  never  did  I 
*'  find/uch  Sweetnefs  in  his  Names,  nor  his  Promi- 
"  fes,  nor  fuch  Pleafure  in  fecret  Converfe  with 
"  him,  as  I  have  done  fince  the  Day  I  loft  fuch  a 
«.4  Friend,  or  fuch  a  dear  Relation  by  the  Stroke  of 
*'  Death :  I  have  learnt  now  to  put  no  Truft  in 
•5  Creatures;  for  their  Breath  goes  forth,  and  that  ve.- 
**  ry  Day  their  thoughts  of  Kindnefs  perifh,  Pfal.  cxI vi. 
44  3>  4>  5»  &c«  Now  Refuge  fails  me,  no  Man  feems 
"  to  be  concern' d  for  me,  fince  the  Death  of  fuch  a 
"  Friend  ;  I  fay*  therefore,  to  my  God,  thou  art  my 
«  Refuge,  Pfal.  cxlii.  4,  5.     . 

III.  The  Death  of  our  deareft  Friends  calls  us  to 
■a  noble  Trial  of  our  Love  to  God,  and  our  Submiffion  to 
his  Sovereignty.  Human  Nature  indeed  is  afraid  of 
Trials  ;    but  when  the  prefent  Aids  of  divine  Grace 

give 


Jerm.  XLII.        Kindred improved.  411 

give  us  the  Victory,  then  Bleffed  is  the  Man  that  en- 
dures Temptation  ;  for  when  he  is  tried  be  fhaU  receive 
the  Crown  of  Life,  which  the  Lord  has  promifed  to  them 
that  love  him,  James  i.  12.  And  upon  this  Account 
he  exhorts  Chriftians  in  the  fecond  Verfe,  to  a  very 
fublime  and  difficult  Practice,  My  Brethren,  count  it 
all  Joy  when  ye  fall  inip  divers  Temptations,  knowing 
this,  that  the  Trial  of  your  Faith  worketb  Patience,  and 
if  it  endures  the  Trial,  it  will  be  found  unto  Praife, 
and  Honour,  and  Glory,  at  the  appearing  ofjefus  Chrifl, 
1  Pec.  i.  7. 

When  God  fends  his  Mefienger  of  Death,  and 
takes  a  dear  and  beloved  Creature  from  our  Arms, 
or  "our  Boforri,  the  divine  Queftion  is  like  that  of 
our  Lord  to  Peter,  Simon,  lovefl  thou  me  ?  "  Chri- 
"  ftiah,  lovefl  thou  me  more  than  thou  loveft  this 
"  Creature  ?  :  Art  thou  willing  to  refign  this  Com- 
46  fort  at  my  Call  ?  Haft  thou  not  given  thy  felf 
"  to  me,  and  does  thy  Heart  refufe  to  give  up  thy 
"  Son,  thy  Brother,  or  thy  deareft  Friend  ?  Haft 
"  thou  noc  called  me  thy  Sovereign  ?  I  am  come 
«e  now  to  enquire  into  thy  Sincerity.  Doft  thou  re- 
"  fign  thy  moft  beloved  Objects  to  my  Difpofal  ? 
a  I  gave  up  my  Son  to  Death  for  you  ;  anp  have 
<c  you  any  thing  fo  dear  to  you  as  my  Son  was  to 
"  me  ?  What  fays  your  Heart  in  anfwer  to  thefe 
"  folemn  Queftions  ?  Do  you  love  me  above  all 
*'  Things,  or  no  ?  Is  your  Will  bow'd  down  to 
"  my  Foot  ?  Can  you  now  repeat  from  your  very 
<c  Souls  the  fame  Language,  in  which  you  have 
"  often  addreffed  me  in  your  Clofets,  and  in  my 
"  Sanctuary,  /  am  thine,  Lord,  I  am  thine ;  all 
"  that  I  have  is  thine  ?  Or  do  you  murmur  and 
"  quarrel  atmy  Providence,  when  I  fend  my  Ser- 
**  vant  Death to  your  Houfe,  to  try  whether  thefe 
**  Profeflions  of  yours  were  fincere  or  no  ? 

Happy  the  Chriftian  that  comes  off  with  Honour 
in  this  Hour  of  Trial,  and  who  can  fay  heartily, 
Lord 3  I  refign  what  thou  de?nandefiy  and  am  angry  with 

my 


412  The  Death  of  Vol.11, 

myfelf  that  I  fhould  findfo  much  Reluclance  in  my  Heart, 
to  furrender  any  Thing  at  the  Call  of  God.  What  a 
ihining  Evidence  of  our  Sincerity  is  obtain'd  at  fuch 
a  Seafon  ?  What  a  noble  Proof  of  our  fupreme  Love 
to  God  ?  And  it  fhall  be  recorded  in  Heaven  for 
our  Honour,  and  produced  in  the  Day  of  the  Lord 
Jefus. 

There's  nothing  in  all  the  Hiftory  of  Abraham, 
the  Father  of  the  Faithful,  that  gives  him  a  more 
fhining  Character  on  Earth,  or  perhaps,  in  Heaven, 
than  that  he  gave  up  his  Son  Ifaac  at  the  Command 
of  God,  and  took  the  Wood,  and  the  Fire,  and  the 
Knife  in  his  Hand,  and  devoted  his  Beloved,  his  only 
Son  to  Death  ;  chough  'twas  in  a  Way  fo  terribly 
painful,  atid  fo  mocking  to  Nature,  that  he  himfelf 
muff,  be  the  Executioner.  He  had  offer'd  the  pre- 
cious Sacrifice  already  in  his  Heart,  when  the  Angel 
of  the  Lord  came  dpwn  and  ftopt  his  Hand  :  Now  I 
know  that  thou  fearefl  God,%  and  I  know  that  thou 
loveft  him  too,  feeing  thou  haft  not  with- held  thy  Son, 
thine  only  Son  from  me,  Gen.  xxii.  1 2. 

Thus  the  Death  of  the  cleared  Relation  turns 
greatly  to  our  Advantage,  when  it  gives  us  fo  bright 
an  Evidence  of  our  own  Graces,  and  afTureu  us  that 
we  are  hearty  Lovers  of  God. 

IV.  The  Death  of  a  beloved  Relative,  has  of- 
ten wrought  for  the  Good  of  a  Saint,  when  the  long 
and  painful  Sorrow  which  has  attended  it,  has  Jhewn 
us  how  dangerous  a  Thing  it  was  to  love  a  Creature  too 
well.    ' 

"  O  !  What  a  Wound  do  I  feel  at  my  Heart, 
cc  fays  a  Chriftian,  fince  the  Death  of  fo  near  a 
"  Relation:  It  pains  me  all  the  Day  :  It  fills  my 
"  Eyes  with  Tears,  and  forbids  my  Reit  in  the 
"  Night  :  I  am  fo  troubled  that  I  cannot  fleep:  It 
<e  unfits  me  for  the  prefent  Duties  of  Life,  and 
<c  hangs  too  heavy  upon  me,  in  the  pidft  of  the 
"  Duties  of  Religion,    Surely  that  Creature  dwelt 

"  too 


Serm.  XLII.        Kindred  imfrov'd.  41 3 

"  too  near  my  Heart,  and  was  join'd  in  too  clofe  a 
"  Union,  fince  my  Heart  bleeds  and  fmarts  (o 
*'  long  after  the  parting  Stroke.  Let  me  watch  my 
"  Affections  for  time  to  come,  and  let  a  Guard  up- 
"  on  my  Love,  that  it  never,  never  tie  my  Soul  fo 
"  faft  to  a  Creature  again.  Come  down,  bleffed. 
**  Saviour,  and  take  fafter  hold  of  my  Heart  *,  let 
"  thine  own  Hand  heal  the  Wound  that  Death  has 
s<  made,  and  let  thy  Mercy  pardon  the  Guilt  of  my 
"  exceflive  Creature  Love :  Dwell  thou  in  my  Soul, 
4t  my  Lord  and  my  God,  and  fill  up  all  the  unhap- 
*'  py  and  painful  Vacancy  :  Keep  my  Affections 
,c  for  ever  true  to  thee,  and  let  my  Love  to  thee  be 
"  fupreme  and  unrivall'd  ;  nor  let  the  fofter  Paf- 
**  fions  of  my  Nature  wander  and  lofe  themfelves  a- 
st  mongft  Creatures  again,  left  they  contract  new 
*4  Guilt  •,  left  they  provoke  thee  to  repeat  the  fame 
ct  fmarting  Tragedy,  and  to  renew  thefe  Scenes  of 
"  Mourning. 

V.  The  Death  of  our  Kindred  is  for  our  Advan- 
tage, when  it  awakens  us  to  review  our  own  Conduct 
toward  thewy  whether  we  have  behaved  aright  or  noy 
and  when  it  quickens  our  Duty  to  [urviving  Relatives. 

While  they  are  alive,  and  prefent  with  us,  our 
Neglect  of  Duty  towards  them  does  not  fo  foon 
ftrike  our  Confciences  ;  but  when  the  Stroke  of 
Death  divides  them  from  us  in  this  World  for  ever, 
we  are  ready  then  to  bethink  our  felves,  whether 
our  Carriage  toward  them  has  been  juft  and 
kind  :  And  if  our  Enquiry  finds  out  our  Guilt,  our 
Hearts  are  tender  at  that  Seafon,  and  we  foon  yield 
to  the  Conviction.  "  Did  I  pay  that  Duty  to  a. 
"  Father,  which  he  well  deferved,  and.  which  God 
46  required  ?  Did  I  treat  a  Mother  with  that  filial  Af- 
"  fection,  and  fubmiflive  Tendernels  that  became  a 
"  Child  ?  Did  I  pay.  that  juft  Deference  and  Ho- 
"  nour  to  theCounfels  and  Advice  of  my  Parents  as 
"  I  fliould  have  donei    Did  I  treat  my  Sifters  with 

"  that 


+  i\  The  Death  of  Vol.  II. 

««  that  decent  Affection  and  Refpect  that  became 
«'  me  ?  And  did  I  exercife  Brotherly  Love  toward 
«  all  my  equal  Relatives  ?  Or  has  my  Conduct  been 
46  undutiful,  unkind,  and  unbecoming  ?  " 

And  efpecially  if  we  have  this  to  charge  our  felves 
with,  that  we  took  no  Care  for  the  Welfare  of  the  Souls 
of  thofe  that  are  dead*  Such  Thoughts  as  theie  will 
hang  heavy  about  the  Heartj  and  prefs  hard  upon 
the  Corifcience  in  that  Day.  "  Did  I  not  fee  my 
"  Child,  or  my  Brother  walk  in  the  Ways  of  Sin, 
"  and  yeit  did  I  ever  give  him  a  Hint  of  his  dreadful 
<c  Danger  ?  Did  I  fear  that  he  was  a  Stranger  to 
«'  the  Grace  of  God,  and  yet  did  I  not  neglect  to  irt- 
«'  vite  him  to  receive  the  Gofpel  ?  Had  I  not  reafon 
*«  to  queftion  whether  he  was  a  fincere  Convert  of 
ct  no  ?  But  how  little  have  I  done  toward  his'  C 
"  verfion  ? 

«6  Or  if  he  was  ever  concerned  about  the  A  ffa  i  rs 
"  of  his  Soul,  and  awaken'd  and  thoughtful  <ibout 
"  Death  and  Hell,  did  I  direct  him  in  the  Way  of 
"  Peace  ?  Did  I  endeavour  to  lead  him  to  Jefus  the 
"  Saviour  ?  Or  did  I  let  him  go  on  without  Inftrur 
"  ction,  and  without  Comfort,  till  Death  laid  its 
"  cold  Hands  upon  him,  and  he  plung'd  into  the 
"  eternal  World  at  a  mournful  Uncertainty  ?  O 
«c  my  Heart !  my  Heart !  The  Anguifhof  it  pains 
M  me  beyond  what  I  am  able  to  bear.  O  that  1 
«6  could  recal  my  Brother  of  my  Son  from  the 
"  Grave  !  How  would  I  follow  him  with  CounfeJs 
<l  and  Intreaties  ?  And  neither  give  him  rior  my  felf 
"  any  Reft,  till  I  had  good  Hope,  through  Grace* 
ct  that  he  had  fled  for  Refuge  to  lay  hold  on  Chrift 
«  and  his  Salvation.  I  would  never  be  at  Eafe,  nor 
"  would  I  ceafe  pleading  for  him  at  the  Throne  of 
«  Grace,  till  1  had  found  fome  Evidences  of  a  new 
«  Nature  in  him,  and  a  Change  of  Heart  from  Sin 
<c  to  Repentance  and  Holinefs. 

"  Or  fuppofe  my  departed  Relative  was  a*  true 
"  Chriftian,  What  did  I  do  toward  th£  Increafe  of 

"  his 


Serm.  XLII.        Kindred  itnprov'd.  4 1  £ 

"  his  Faith  ?  Did  I  ever  allure  him  to  holy  Con- 
"  verfation  ?  Did  I  take  Occafion  now  and  then  to 
*'  introduce  religious  Difcourfe  ?  Did  I  converfe  witU 
«'  him  ever  about  the  Matters  of  our  common  Sal- 
W  vation,  that  as  Iron  Jharpens  Iron,  fo  we  might 
"  have  quickned  each  other's  Zeal  and  Love,  and 
•'  helped  each  other  onward  in  pur  Way  to  Hea- 
*w  ven  ? 

'*  Surely  I  have  found  my  felf  too  guilty  in  fome 

'"  of  thefe   Inftances.     Forgive  my   criminal  Neg- 

u  Iigence,  O  my  God,    and  through  thy  Grace,  I 

"  will  apply  my  felf  to  double  Diligence,  with  Re- 

44  gard  to  my  Relatives  that  yet  furvive :    I'll  en- 

44  quire  as  far  as  it  is  proper  into  the  State  of  their 

44  Souls  :  I'll  feek  the  moft  powerful  and  the  kindeft 

44  Methods  to  awaken   the  thoughtlefs   Sinners  a- 

44  mongft  them  ;    and  I'll  ftudy,  and  pray,  and  aflt 

4<  God  what  I  (hall  fay  to  make  a  deep  Imprefiion 

"  upon  their  Hearts :    And  though  I  have  no  Office 

*'  in  the  Church,  yet  what  I  have  learnt  there,   I'll 

44  talk  over  at  home :    I'll  preach  Chrift  crucified, 

"  and  all  his  Gofpel  to  them,  as  God  fhall  give  me 

*'  proper   Opportunity.     I'll  converfe    more  freely 

"  with  my  pious  Kindred  about  the  Things  of  God, 

44  and  learn  their  inward  Sentiments  of  Religion  and 

*'  experimental  Godlinefs.     Thus  will  I  bring   holy 

4t  Difcourfe  into  the  Parlour  and  the  Chamber  ;  and 

M  every  SouJ  in  my  Houfe  fhall  be  a  Witnefs  of  my 

w  Endeavours  to   promote  the  eternal   Welfare  of 

44  thofe  that  are  rtear  me  ". 

Now  when  the  Death  of  a  near  Relation  attains 
fuch  an  End  as  this,  and  raifes  our  Repentance  and 
holy  Zeal  at  this  Rate,  we  cannot  doubt  but  that 
we  receive  fenfibie  Advantage  by  it. 

VI.  The  Death  of  our  Friends,  who  were  truly 
religious,  inclines  us  to  review  their  IvJIruV-c:,;:  and 
their  Virtues,  and  fets  them  before  cur  Eyes  in  a  ftefi 
and  lively  Manner  to  influence  our  own  Practice, 

We 


4 1 6  The  Death  of  Vol.  II. 

We  are  too  ready  to  forget  their  Advice  while 
they  are  living  and  daily  prefent  with  us,  and  we 
take  too  little  Notice  of  thofe  Virtues  in  which  they 
were  eminent.  We  beheld  their  Humility  toward 
God  and  Men,  their  Condefcenfion  to  their  Inferiors, 
their  Love  and  hearty  Friendfhip  toward  their  E- 
quals,  and  their  Sweetnefs  of  Temper  toward  all  a- 
round  them.  We  beheld  it,  and  perhaps  we  lov'd 
and  honour'd  them  for  it ;  but  we  took  but  little 
Pains  to  copy  after  them.  We  faw  their  Pity  to 
the  Poor  and  the  Miferable,  their  Charity  to  Per- 
fons  of  different  Seels  and  Sentiments  in  Religion  ; 
their  Readinefs  to  forgive  thofe  that  offended  them, 
and  their  Good-will  and  obliging  Carriage  to  all 
Men.  There  was  a  Beauty  and  Lovelinefs  in  this 
Conduct  that  rerider'd  them  amiable  indeed,  but  how 
little  have  we  tranferib'd  of  their  Example,  either 
into  our  Hearts  or  our  Lives  ?  We  obferved  their 
conftant  Tendernefs  of  Confcience,  their  Devotion 
toward  God,  and  their  Zeal  for  the  Honour  of  Chrift 
and  his  Gofpel  in  the  World.  O  that  we  had  made 
thefe  Graces  the  Matter  of  our  Imitation  !  What 
can  we  do  now  more  to  honour  their  Memory,  than 
to  fpeak,  and  live,  and  act  like  them  ? 

It  may  be  we  have  got  their  Pictures  drawn  by 
fome  ikilful  Hand,  and  their  Images  hang  round  us 
in  their  beft  Likenefs,  as  tender  Memorials  of  what 
we  once  enjoy 'd,  to  give  us  now  and  then  a  melan- 
choly Delight,  and  awaken  in  us  the  pleafing  Sad- 
nefs  of  Love.  Thefe  we  call  our  moft  precious 
Pieces  of  Furniture,  and  our  Hearts  rate  them  at 
an  uncommon  Price.  But  it  would  be  much  richer 
Furniture  for  our  Souls  to  have  the  beft  Likenefs  of 
our  pious  Predeceffors  and  Kindred  copied  out  there* 
Let  us  now  and  then  reflect  what  were  their  peculiar 
Virtues,  and  the  remarkable  Graces  that  adorned 
them  •,  and  if  we  could  imagine  the  Spirit  of  each  of 
them  to  look  down  upon  us,  through  thofe  Eyes 
which  the  Pencil  has  fo  well  imitated,  and  to  fpeak 

through 


Serm.  XLII.         kindred  improvd.  417 

through  thofe  Lips,  each  of  them  would  fay,  in  the 
Language  of  the  fofteft  and  molt  facred  Affection  j 
Be  ye  Foiio-wers  of  me  as  dear  Children,  [0  far  as  I  was  a 
Follower  of  Chrtft. 

And  this  Thought  I  would  more  efpecially  im- 
prefs  on  thofe  who  were  moil  unhappily  negligent 
of  the  pious  Counfel  of  their  Anceftors,  or  ran  coun- 
ter to  their  holy  Advice  and  Example  in  their  Life- 
time. "  I  was  too  regardlefs  (may  a  young  Chri- 
"  flian  fayj  of  the  wife  and  weighty  Sayings  of 
"  my  Father  deceajed,  they  return  now  upon  my 
"  Thoughts,  with  a  frefh  and  living  Influence.  I 
"  have  been  too  ready  to  neglect  what  a  kind  Mo- 
"  iher  taught  me  ;  but  the  Inftructions  that  I  recei- 
*«  ved  from  her  dying  Lips,  had  fnch  an  AirofSolem- 
«*  nity  and  Tendernefs  in  them,  that  they  have  made  a 
"  deep  Impreffion  upon  my  Heart  ;  and  I  hope  I  (ball 
«'  never  forgec  them.  The  prudent  and  pious  Rules 
««  that  my  elder  Relations  have  often  fet  before  me, 
**  recur  to  my  Thoughts  with  double  Efficacy  fince 
*''  their  Death  :  I  (hall  hear  them  fpeak  no  more,  I 
"  fhall  fee  their  holy  Examples  no  more  :  I'll  ga- 
"  ther  up  the  Fragments  of  their  religious  Coun- 
«?  fels,  and  make  them  the  Rule  of  my  Conduct : 
"  I  am  well  allur'd  their  Souls  are  happy,  and  by 
*x  the  Grace  of  God  1*11  tread  in  their  Steps,  till  I 
"  arrive  at  thofe  bleffed  Regions,  where  I  hope  to 
"  meet  them." 

•  This  Thought  leads  me  on  to  the  laft  Inftance  of 
Benefit:  which  we  derive  from  the  Death  of  our  Kin- 
dred in  the  Fiem. 

VII.  The  Death  of  dear  and  near  Relations  calls 
our  'Thoughts  in  a  more  powerful  end  fenfible  Manner,  to 
converfe  with  the  Grave  and  Eternity. 

When  our  Neighbours  or  our  common  Acquain- 
tance die,  we  attend  the  Funeral,  and  cafl  an  Eye 
into  the  Grave  ;  we  fpend  a  Thought  or  two  on  che 
Pit  of  Corruption,  and  the  moultiring  Dull :   We  a- 

Vol.  II,  Ec  waken 


4 1 8  The  Death  of  Vol.  It. 

waken  a  Meditation  or  two  on  Things  heavenly  and 
the  World  to  come  •,    and  we  return  quickly,  and 
bufily  to  this  World  again:    But  when  God  fends 
Death  into  our  Chambers,  and  it  makes  a  Slaughter 
there,  it  awakens  us  more  effectually  from  a  drowfy 
Frame,  and  it  naTIs  our  Thoughts  down  to  our  moil 
important  and  everlalling  Concerns.     "  Part  of  me 
"  is  gone  to  the  Duft  already,  'tis  not  long  e're  the 
"  furviving  Part  fhall  go  alio.     Death  has  fmitten 
"  the  Defire  of  my  Eyes,  and  the  Partner  of  my 
M  Joys»  it  will  ftrike  me  e're  long,  and  am  I  rea- 
"  dy  ?  "     This  Thought  dwells  upon  the  Heart  of 
a  true  Chriftian  at  fuch  a  Seafon,    and  while  the  Spi- 
rit of  God  affifts  the  Work,    'tis  not  in  the  Power 
of  all  the  Trifles  in  this  Earth  to  banifh  the  holy 
Ti  ought,  and  carnalize  the  Mind. again.     As  when 
a  Man  is  feiz'd  with  a  dead  Palfy,  or  has  a  Limb 
cutoff,  and  buried  in  the  Duft,    how  (enfibly  does 
this  awaken  in  him  the  Thoughts  of  Death  and  Fu- 
turity ?     "  The  Sentence  of  Death  is  begun  to  be 
"  executed  on   me  already,    and  the  whole  Execu- 
"  tion  will  be  quickly  fulfill'd  •,   'tis  Time  now  to 
"  be  ready,  for  Death  is  in  good  Earneft,  and  has 
"  begun  his  Work". 

And  if  our  departed  Relative  were  a  Chriftian  in- 
deed, and  gave  us  comfortable  Hope  in  his  Death, 
then  it  leads  our  Thoughts  naturally  to  Heaven, 
and  moft  powerfully  touches  the  Springs  of  our  hea- 
venly Hopes.  It  raifes  our  pious  Wilhesto  the  up- 
per World,  and  we  fay  as  Thomas  did  at  the  Death 
of  Lazarus,  Let  us  go,  that  we  may  die  with  him. 
tc  Let  us  go  to  our  God  and  our  holy  Kindred,  and 
"  enjoy  their  better  Prefence  there.  Let  us  not 
C{  forrowfor  the  Dead  as  thofe  that  mourn  ivithout  Hope, 
'.'  but  look  upward  to  Things  unfeen,  and  forward 
"  to  the  great  Rifing-Day,  and  rejoice  in  the  pro- 
<{  mis'd  and  future  Glories  that  are  beyond  Life  and 
"  Time." 

Every 


Serm.  XLII.        Kindred  improved.  419 

Every  dear  Relative  chat  dies  and  leaves  us,  gives 
us  one  Motive  more  to  be  willing  to  die  :  Their 
Death  turnifhes  us  with  one  new  Allurement  toward 
Heaven,  and  breaks  off  one  of  the  Fetters  and  Bonds 
thac  ty'd  us  down  to  this  Earth.  Alas !  we  are  ty'd 
too  faft  to  thefe  earthly  Tabernacles,  thefe  Prifons 
of  Flefh  and  Blood.  We  are  auach'd  too  much  to 
Fleih  and  Blood  ftill,  though  we  find  them  fuch 
painful  and  fuch  f;nful  Companions.  We  love  to 
tarry  in  this  World  too  well,  though  we  meet  with 
fo  many  weaning  Strokes  to  divide  our  Hearts  from 
it..  O  'tis  good  to  live  more  at  a  loofe  from  Earth, 
that  we  may  be  ready  for  the  parting  Hour  :  Let  us 
not  be  angry  with  the  fovereign  Hand  of  God  that 
breaks  one  Bond  after  another  ;  though  the  Strokes 
be  painful,  yet  they  loofen  our  Spirits  from  this  Cot- 
tage of  Clay,  they  teach  us  to  praclife  a  Flight 
Heaven-ward  in  holy  Meditations  and  devout  Brea- 
things •,  and  we  learn  to  fay,  How  long,  O  Lord, 
how  long  ? 

• 
The  Recollection. 

Have  any  of  us  lately  felt  fuch  parting  Strokes  as 
thefe  ?  Have  we  loft  any  of  our  beloved  Kindred  ? 
God  calls  upon  us  now,  and  enquires,  What  have 
you  learnt  of  thefe  divine  Lejfons  f  I  would  afk  my  felf 
this  Day,  Have  I  feen  the  Emptinefs  and  the  Infuf- 
ficiency  of  Creatures,  and  recall'd  my  Hope  and 
Confidence  from  every  Thing  beneath  and  befide 
God  r*  Have  I  paft  through  this  folemn  Hour  of 
Trial  well,  and  fhewn  my  fupreme  Love  to  God, 
and  my  mod  entire  Submiffion  to  his  Sovereignty, 
by  refigning  fo  dear  a  Comfort  at  his  Demand  ?  Have 
I  been  taught  by  the  inward  Pain  which  I  felt  at 
parting,  and  by  the  Smart  which  ftill  remains,  how 
dangerous  a  Thing  it  is  to  love  a  Creature  too  well  ? 
Have  I  duly  confider'd  my  paft  Conduct  toward  my 
Relations  deceas'd,  and  does  it  approve  it  felf  to  my 

Ee  2  Con- 


420  The  Deafly  &c.  Vol.  it 

Confcience  at  the  Review  ?  Or  have  I  found  Matter 
for  Self-condemnation  and  Repentance  ?  Have  I 
treafur'd  up  the  Memory  of  their  Virtues  in  my 
Heart,  and  fet  them  before  me  as  the  Copy  of  my 
Life  ?  Have  my  Thoughts  follow'd  the  Soul  of  my 
dear  departed  Friend,  and  traced  it  with  Pleafure  to 
the  World  of  bleffed  Spirits  -,  and  does  my  own  Soul 
feem  to  fix  its  Hope  and  Joy  there,  and  to  dwell 
there  above  ?  Are  my  Thoughts  become  more  fpi- 
ritual  and  heavenly  ?  Do  I  live  more  as  a  Borderer 
on  the  other  World,  fince  a  Piece  of  me  is  gone  thi- 
ther ?  And  am  I  ready  for  the  Summons  if  it  fhould 
come  before  to  morrow  ? 

Happy  Chriftian,  who  has  been  taught  by  the 
Spirit  of  Grace  to  improve  the  Death  even  of  the 
dearefl  Relative  to  10  divine  an  Advantage  !  The 
Words  of  my  Text  are  then  fulfill'd  experimentally 
in  you  :  Death  is  yours :  Death  it  felf  is  made  a  Part 
of  your  Treafures.  The  parting  Stroke  is  painful 
indeed,  but  it  carries  a  Blefiing  in  it  too  ;  for  it  has 
promoted  your  heaVenly  and  eternal  Intereft.    Amen* 


s  E  R- 


Serm.  XLIII.        Death  a  Blejjing,  6tc.  421 

■  ■  ■■  1 — ■  ■        \ 

SERMON  XLIII. 

Death  a   Bleffing  to   the    Saints. 


1  C  o  r.  iii.  22. 

■Whether  Life  or  Death,  .  All  are 

yours. 

E  have  already  feen  many  divine  Com- 
forcsj  and  a  rich  Variety  of  Bleffings  de- 
rived from  the  formidable  Name  of 
Death:  One  would  fcarce  have  thought  that  a 
Word  of  fo  much  'Terror  fhould  have  ever  been  ca- 
pable of  yielding  fo  much  Swcetnefs  ;  but  the  Gofpel 
of  Chrift  is  a  Spring  of  Wonders :  It  has  confecrated 
all  the  terrible  Things  in  Nature,  even  Death  it  felf, 
and  every  Thing  befide  Sin*  to  the  Benefit  of  the 
Saint. 

Death,  in  all  its  Appearances,  may  furnifh  the  Mind 
of  ?  Believer  with  fomefacred  Leflbn  of  Truth  or  Ho- 
iinefs.  When  it  appears  in  the  Extent  of  its  Dominion, 
and  bringing  all  Mankind  down  to  the  Duft  ;  when 
it  lays  hold  on  an  impenitent  Sinner,  and  fills  his 
Flefh  and  Soul  with  Agonies  ;  when  it  affaults  a 
Saint,  and  is  conquer'd  by  Faith  •,  when  it  makes  a 
wide  Ravage  among  our  Acquaintance,  when  it  en- 
ters into  our  Families,  and  takes  away  our  near  and 
dear  Relatives  from  the  midfl:  of  us,  (till  the  Chri- 
ftian  may  reap  fome  divine  Advantage  by  it. 

Ee  3  But 


422  Death  a  Bleffing  Vol.  II. 

But  can  our  own  Death  be  ever  turned  into  a  Blef- 
fing coo  ?  Nature  thinks  it  hard  to  learn  fuch  a 
ftrange  Leflba  as  this,  and  has  much  ado  to  be  per- 
fuaded  to  believe  it.  How  difmal  are  its  Attendants 
to  Flefh  and  Blood  !  What  Languifhings  of  the 
Body  !  What  painful  Agonies !  Whit  Tremblings 
and  Convulfions  in  Nature  frequently  attend  the  dy- 
ing Hour  even  of  the  beit  of  Chriftians  !  Can  that 
be  a  Bleffing  which  turns  this  active  and  beautiful 
Engine  of  the  Body  into  loathfome  Clay  ;  which 
clofes  thefe  Eyes  in  long  Darknefs,  and  deprives  us 
of  every  Senfe  ?  Can  Death  become  a  Bleffing  to  us, 
which  cuts  us  off  from  all  Converfe  with  the  Sun 
and  Moon,  and  that  rich  Variety  of  knfible  Ob- 
jects which  furnifh  out  fuch  delightful  Scenes  ali  a- 
round  us,  and  entertain  the  whole  animaf  Creation  ? 
Can  that  be  a  Bleffing  which  divides  afunder  thofe 
two  intimate  Friends,  the  Flejh  and  the  Spirit,  that 
fends  one  of  them  to  the  noifome  Prifon  of  the  Grave, 
and  hurries  away  the  other  into  unknown  Regions  ? 
Yes ,  The  Gofpel  of  Chrift  has  Power  and  Grace 
enough  in  it  to  take  off  all  thefe  gloomy  Appearan- 
ces from  Death,  and  to  illuminate  the  darkefl  Side 
of  it  with  various  Luftre.  So  the  Sun  paints  the 
faireft  Colours  upon  the  blacked  Cloud,  and  while 
the  thick  dark  Shower  is  defcending,  it  entertains 
our  Eyes  with  all  the  Beauties  of  the  Rainbow  ;  a 
moil  glorious  Type  and  Seal  of  the  Covenant  of 
Grace,  that  Can  give  a  pleafing  Afpect  to  Death  ic 
felf,  and  fpread  Light  and  Pleafure  over  the  dark- 
fome  Grave. 

If  we  are  Believers  in  Chrift,  Death  is  ours  as  well 
as  Life.  Thefe  two  contrary  Stares  may  each  of 
them  derive  peculiar  Benefits  from  the  New  Cove- 
nant. The  Chriftian  may  be  taught  fo  to  value  and 
improve  Life,  that  he  may  be  not  only  patient,  but 
cheerful  and  thankful  in  the  Continuance  of  it.  This 
has  been  made  evident  in  a  large  Difcourfe  already  : 
And  yet  it  mull  be  confefied,  that  the  Advantages 
2  which 


Scrm.  XLIII.  to  the  Saints.  423 

which  Death  brings  to  a  Believer  are  ftill  greater  and 
more  glorious,  and  this  will  appear  in  the  following 
Particulars. 

I.  Death  fnifhes  our  State  of  Labour  and  Trial,  and 
puts  us  in  Pojfejfwn  of  the  Crown  and  the  Prize.  St. 
Paul  was  appointed  to  die  by  the  Sword  of  Nero, 
and  to  end  his  Labours  and  his  Race  in  Blood  ;  yet 
he  rejoices  to  think  that  his  Race  was  juft  at  an  End, 
and  triumphs  in  View  of  the  glorious  Recompence. 
2  Tim.  iv.  8.  I  have  fought  the  good  Fight,  I have  fi-  , 
mjb'd  my  Cpurfe,  I  have  kept  the  Faith,  henceforth  for 
me  is  laid  up  a  Crown  of  Right eoufnefs.  There's  a  Voice 
from  Heaven  that  proclaims  the  Dead  happy  ',  upon 
this  Account,  that  their  Toil  and  Fatigue  is  come 
to  an  End.  Rev.  xiv.  13.  Bleffed  are  the  Dead  that 
die  in  the  Lord,  for  they  reft  from  their  Labours,  and 
their  Worh  follow  them  ;  that  is,  the  Prize  of  ever- 
Jafting  Happinefs  which  Chrifi  has  promifed  to  his 
labouring  faints.  Be  thou  faithful  unto  Death,  and 
I  will  give  thee  a  Crown  of  Life.  So  the  weary  Tra- 
veller counts  the  laft  Hour  of  the  Day  the  beft  ;  for 
it  finifhes  the  Fatigue  and  Toil  of  the  Day,  and 
brings  him  to  his  Refting-Place.  So  the  Soldier  re- 
joices in  the  laft  Field  of  Battle  ;  he  fights  with  the 
Prize  of  Glory  in  his  Eye,  and  ends  the  War  with 
Courage,  Pleafure,  and  Victory. 

.  II.  Death  frees  us  for  ever  from  all  our  Errors  and 
Miflakes,  and  brings  us  into  a  World  of  glorious  Know- 
ledge and  Illumination.  The  Vale  of  Death  is  a  dark 
Paffage  indeed,  but  it  leads  into  the  Regions  of  per- 
fect Light.  Now  we  know  but  in  part,  lays  the  A- 
poflle,  1  Cor.  xiii.  12.  Now  we  fee  but  through  a 
Glafs  darkly,  then  we  fhall  fee  God  and  our  Saviour 
face  to  face,  and  know  them  even  as  we  are  known  ; 
not  in  the  fame  Degree  of  Perfection  indeed,  but 
according  to  our  Meafure  and  Capacity,  we  fhall 
know  them  in  a  way  of  Vifion,  or  immediate  Sight, 

E  e  4  as 


424  Death  a  Btcjfmg  Vol.  II. 

as  God  knows  his  Creatures,  as  one  Man  knows  his 
Friend,  whofe  Face  he  beholds  with  his  Eyes  ;  or  as 
one  Spirit  knows  another,  by  fome  unknown  Ways 
of  Perception  which  belong  to  Spirits. 

O  what  a  new  an  1  unfpeakable  Pleafure  will  it  be 
to  the  Difciples  of  Cbriftl  and  the  Minifters  of  the 
Goipel,  [hat  have  been  tired  and  worn  out  in  te- 
dious Controverfies  in  this  World,  and  forely  per- 
plexed amongft  the  difficulc  Paffages  of  Scripture, 
when  they  fhall  arrive  at  that  Region  of  Light  and 
Glory,  where  the  DarknefTes  of  the  Mind  fhall  be 
all  fcatter'd,  the  Veil  fhall  be  taken  off  from  fa- 
cred  Things,  and  Doubts  and  Difficulties  mail  vanifh 
for  ever ! 

Alas !  What  Defolation  andMifchief  hastheNoife 
and  Clamour  of  Controverfy  brought  on  the  Church 
of  Chrift  in  all  Ages  !  What  Quarrels  and  fliarp 
Contefts  has  it  raifed  amongft  Feilow-Chriftians,  and 
efpecially  where  Zeal  and  Ignorance  have  join'd  to- 
gether, and  brought  Fire  and  Darknefs  into  the  San- 
ctuary !  This  has  banifhed  Charity  and  Love  out 
of  the  Houfe  of  God,  and  made  the  Spirit  of  God 
himfelf  to  depart  grieved.  Surely  Death  carries  a 
confiderable  Blefling  in  it,  as  it  delivers  us  from  thefe 
Diforders,  thefe  bitter  Quarrels,  and  appoints  us  a 
Place  in  the  Temple  of  God  on  high,  where  the  Axe 
and  the  Hammer  never  found,  where  the  Saw  of  Con- 
tention is  never  4fawn,  where  the  Noife  of  War  is 
heard  no  more,  but  perfect  Light  lays  a  Founda- 
tion for  perfect  and  everlafting  Love. 

III.  Death  makes  an  utter  End  of  Sin,  it  delivers  us 
from  a  State  of  'Temptation,  and  conveys  us  into  a  State 
of  per  feci  Holinefs,  Safety,  and  Peace.  The  Spirits  of 
the  Jufl  ar e  made  perf eel  in  Holinefs,  when  they  leave 
this  finful  and  mortal  Flefh,  they  (land  without  Spot 
or  Blemifh,  without  Fault  or  Infirmity  of  greater  or 
lefTer  Size,  and  appear  pure  and  undefiled  before  the 
Throne  of  God  ',  Rev.  xiv.  5.  Their  Robes  are  wafhed 
2  and 


Serm.  XLIII.  to  the  Saints'.  425 

and  made  white  in  the  Blood  of  the  Lamb,  and  theyferve 
him  without  Sin,  Day  and  Night  in  his  Temple,  Rev. 
vii.  14,  15.  When  Death  carries  them  away  from 
this  World,  it  carries  them  out  of  the  Territories  of 
the  Devil  \  for  he  has  no  Power  in  that  Land  whither 
happy  Souls  go  :  And  all  the  remaining  Luffs  of 
the  Flefh  that  had  their  Death's  Wound  given  them 
by  renewing  Grace,  are  now  deftroy'd  for  ever  ; 
for  the  Death  of  the  Body  is  the  final  Death  of  Sin,  and 
the  Grave  is,  as  it  were,  theBuryingplace  of  many 
unruly  Iniquities  that  have  too  often  defiled  and  djl- 
quietfd  the  Spirit. 

And  as  the  corrupt  Affections  which  are  mingled 
with  our  Flefh  and  Blood,  and  which  are  rooted 
deep  in  animal  Nature,  are  left  behind  us  in  the  Bed 
of  Death,  fo  when  we  afcend  to  Heaven  we  fhall 
find  no  manner  of  Temptation  to  revive  them.  There 
is  no  Malice  or  angry  Refenlment  to  be  awaken'd 
there,  no  Incitements  to  Envy,  Intemperance,  or  the 
curled  Sin  of  Pride,  that  cleaves  fo  clofe  to  our  Na- 
tures here  on  Earth. 

When  we  are  encom  parted  with  thofe  bleffed  Crea- 
tures, Angels  and  Saints  made  perfect,  we  fhall  meet 
with  no  AffVonc,  no  Reproach,  no  Injury,  to  pro- 
voke our  Anger,  or  kindle  an  uneafy  Paffion.  Moll 
perfect  Friendfhip  is  ever  practifed  there  ;  'tis  a  Re- 
gion of  Peace,  a  World  of  immortal  Amity. 

Nor  fhall  we  find  any  Temptation  to  Envy  in  that 
happy  State  ;  for  though  there  are  different  Ranks 
of  glorified  Creatures,  yet  each  is  fill'd  with  a  holy 
Satisfaction,  and  hath  an  inward  Relifh  of  his  own 
Felicity  fuited  to  his  own  Capacity  and  State,  and 
they  have  all  a  general  Relifh  of  the  common  Joy, 
and  a  mutual  Satisfaction  in  each  other's  Happinefs. 
Envy,  that  fretful  Paffion,  is  no  more. 

In  Heaven  there  are  no  Provocations  to  thofe  un- 
ruly Appetites,  which  break  in  upon  our  temperance, 
and  pollute  our  Souls. 

Pride 


426  Death  a  Blefling  Vol.  II. 

Pride  and  Haughtinefs  of  Spirit  have  no  Room  in 
that  bleffed  World  :  The  fuperior  Order  of  Saints 
which  are  neareft  the  Throne  (hall  not  defpife  the 
meaneft  ;  for  the  nearer  they  approach  to  the  per- 
fect Image  of  Chrift,  the  more  imenfe  and  diffufive  is 
their  Love.  Befides,  every  Saint  in  Glory  lhall  fee 
himfelf  in  his  own  Nothingnefs,  and  infinitely  in- 
debted to  divine  Grace  for  all  Things:  This  fhall 
for  ever  forbid  all  Vanity  and  Conceit  of  Merit.  In 
Heaven  we  fhall  fee  God  in  the  Fulnefs  of  his  Glory  2 
and  (hall  have  fo  penetrating  a  Senfe  of  his  faving 
Grace,  that  a  Creature  refcued  from  Hell  cannot  be 
proud  there. 

Rejoice  then,  ye  poor  feeble  Chriftians,  that  have 
been  long  wreftling  with  your  indwelling  Sins,  and 
maintaining  a  holy  and  daily  Fight,  with  ftrong  and 
reftlefs  Corruptions  in  your  Nature  :  Lift  up  your 
Heads  at  the  Thoughts  of  Death,  for  the  Bay  of  your 
Redemption  draws  nigb.  Death  is  your  Deliverer. 
'Tis  like  the  Angel  that  Chrift  fent  to  Peter,  to  knock 
off  his  Fetters,  and  releafe  him  from  the  Prifon  ;  it 
may  fmite  and  furprize  you,  and  it  has  indeed  a  dark 
and  unlovely  Afpect  ;  but  its  Meifage  is  Light  and 
Peace,  Holinefs  and  Salvation. 

IV.  Death  is  ours,  for  it  takes  us  away  from  under 
all  the  T'hreatnings  of  God  in  his  Word,  and  places  us  in 
the  atlual  Pojfeffwn  of  the  greatcjl  Part  of  the  Bleffings 
that  God  has  promijed  usy  Hqd.  vi.  12.  The  Saints 
that  are  dead  are  thus  defcribed  ;  they  are  thofe  who 
through  Faith  and  Patience  inherit  the  Promifes. 

Whilft  we  are  in  this  Life,  there  are  many  Threat- 
nings  in  the  Bible  that  belong  to  the  Saints  as  well  as 
to  Sinners.  I  fhall  mention  that  great  and  general  one 
that  is  annexed  to  the  Covenantof  Grace,  Pfal.  Ixxxix. 
30.  If  the  Children  of  Chrift  forfake  my  haw  and  walk 
not  in  my  Judgments,  then  will  I  vifit  their  TranfgreJJion 
with  a  Rod,  and  their  Iniquity  with  Stripes ;  but  when 
Death  has  convey'd  them  into  the  Prefence  of  their 

heavenly 


Serm.  XLIII.        to  the  Saints.  427 

heavenly  Father,  they  fhall  forfake  his  Law  no 
more,  there  are  no  more  Tranfgreffions  for  the  Rod 
to  correct,  the  Stripes  of  Chaftifement  ceafe  for 
ever,  and  their  Father  and  their  God  fhall  be  angry 
no  more. 

The  befi  Part  of  the  Promijes  are  fulfilled  when  a 
Soul  arrives  at  Heaven.  The  Promife  of  the  Refur- 
reclionof  the  Body  yet  remains  unaccomplished  indeed  ; 
but  every  feparate  Spirit  in  Heaven  waits  fork  with 
full  Aflurance  of  Accomplifhmenr.  I  have  found, 
fays  the  holy  Soul,  fo  many  rich  Promifes  of  the 
Covenant  fulHU'd  already,  and  I  am  in  the  Poflef- 
fion  of  fo  many  divine  Bleflings  that  God  once 
foretold,  that  I  am  well  affured  that  my  God  is 
faithful  who  has  promifed,    and  the  reft  fhall  be  all 

fuifiird. 

V.  Death  raifes  us  above  the  mean  and  trifling  Plea- 
fur  es  of  the  prefent  State,  as  well  as  delivers  us  from  all 
prefent  Pains,  and  brings  us  into  a  World  ofperfeel  Eafey 
and  fuperior  and  refined  Delight.  It  divides  us  from 
the  Pains  and  Pleafures  that  we  derive  from  the  firfb 
Adam,  and  fers  us  in  themidftof  fuperior  Bleflings 
which  the  fecond  Adam  has  purchafed  for  us.  We  fhall 
hunger  no  more,  we  fhall  thirjl  no  more,  neither  fhall 
the  fcorching  Heat  of  the  Sun  light  upon  us,  or  any  pain- 
ful Influence  from  the  Elements  of  this  World  :  The 
Lamb  which  is  in  the  midjl  of  the  Throne  fhall  feed  us 
with  celeftial  Food,  fuited  to  our  purified  Natures, 
and  lead  us  to  drink  full  Draughts  of  unknown  Plea- 
fure,  which  is  defcribed  by  living  Fountains  of  Water. 
We  fhall  fee  God  himfelf,  the  original  Beauty,  and 
the  Spring  of  all  Delight :  We  fhall  fee  our  Lord 
Jefus  Chrijl  the  moft  illuftrious  Copy  of  the  Father, 
the  Brightnefs  of  his  Glory,  and  the  exprefs  Image  of  his 
Perfon,  and  God  himjelf  fhall  wipe  away  all  Tears  from 
our  Eyes,  Rev.  vii.  16,  17.  Though  the  Wages  of 
Sin  is  Death  by  the  Appointment  of  the  Law  of  God, 
Rom.  vi.  ult.   yet  this  very  Death  is  conftrain'd  to 

ferve 


42$  Death  a  Blefmg  Vol.  II. 

ferve  the  Purpflfes  of  our  great  Redeemer  ;  and 
it  brings  us  into  the  Poffeflion  of  that  eternal 
Life,  which  is  the  Gift  of  God  through-  Jefus  Cbrijl  our 
Lord. 

VI.  Death  not  only  gives  us  Poffejfion  of  pramifed 
Blefftngs,  but  it  bamihes  all  our  Fears  and  Doubts  for 
ever,  by  fixing  us  in  a  State  of  Happinefs  unchangeable. 
They  that  are  once  enter'd  into  the  Temple  of  God  on 
high  fhall  no  more  go  out  of  it,  Rev.  iii.  12.  For  they 
are  eftablifhed  in  the  Houfe  of  God,  they  are  as 
Pillars  there,  they  become  a  Pare  of  that  vaft  and 
Jiving  Temple,  in  which  God  dwells  for  ever  in  all 
his  Glory. 

Death  is  ours  ;  for  it  finifhes  our  Fears,  it  fulfills 
our  Wifhes  and  our  Hopes,  and  leaves  us  no  more 
room  to  fear  to  all  Eternity.  When  we  behold  the  Face 
ef  God  in  Righteoufnefs,  and  awake  qui  of  this  World 
of  Dreams  and  Shadows,  in  the  World  of  happy 
Spirits  with  the  Likenefs  of  God  upon  us,  we  fhall  find 
fweet  Satisfaclicn  v  Pfal.  xvii.  15.  I  Jball  be- fatisfied 
when  I  awake  with  thy  Likenefs.  Death  leaves  a  Sainr, 
as  it  were,  but  one  thing  to  wifh  or  hope  for,  and 
that  is  the  Refurreilion  or  the  Accomplifhment  of 
this  Text  in  its  compleateft  Senfe,  viz.  that  their 
Bodies  may  awake  out  of  the  Grave  with  the  Like- 
nefs of  Chrift  «-'pon  them,  and  be  made  conformable 
to  his  glorious  Body,  in  Vigour,  Beauty,  and  Immor- 
tality. 

VII.  Death  is  a  Happinefs  to  a  Chriftian  ;  fot  it 
divides  him  for  ever  from  the  Company  of  Sinners  and 
Enemies,  and  places  him  in  the  Society  of  his  bejl  Friends, 
bis  God,  and  his  Saviour,  his  Fellow  Saints,  and  the 
innumerable  Company  of  Angels.  O  how  forely  has 
the  Soul  of  many  a  Saint  been  vexed  hereon  Earth, 
as  the  Soul  of  Lot  was  in  Sodom,  with  the  Converfa- 
tion  of  the  Wicked !  How  have  they  often  complained 
of  the  Hidings  of  the  Face  of  God,  of  the  Abfence 

of 


Serm.  XLI1I.  to  the  Snints.  429 

of  Chrijl  their  Lord,  and  the  fenfible  Withdrawings 
of  the  Influences  of  the  bleffed  Spirit ! 

There  is  a  great  Partition-Wall  betwixt  us  and 
the  happy  World,  whilft  we  are  in  this  Life;  the 
Veil  of  Flefh  and  Blood  divides  us  from  the  World 
of  Spirits,  and  from  the  glorious  Inhabitants  of  it. 
With  what  furprizing  Joy  mail  a  poor,  humble, 
watchful  Chriftian,  that  has  been  teized  long,  and 
long  tormented  with  the  Company  of  the  Wicked, 
enter  into  that  illuftrious  and  bleffed  Society,  when 
Death  (hall  break  down  the  Partition- Wall,  and 
rend  the  Veil  of  Flefh  and  Blood  that  divided  him 
from  them,  and  kept  him  at  a  painful  Diftance  ! 
*'  'Tis  better,  infinitely  better,  (hall  the  departed 
"  Soul  fay,  to  fee  God  without  the  Medium  of  fuch. 
•'  Ordinances  as  I  have  ufed  on  Earth  :  'Tis  better 
**  to  be  abfent  from  the  Body,  and  to  be  prtfent  with 
"  the  Lord  Jefus.  'Tis  better  to  afcend  and  worfhip 
M  in  the  midll  of  the  heavenly  Jerufakm,  and  a- 
™  mongft  that  bleffed  Ajfembly  of  the  Fuji-born^  than 
"  to  be  joined  to  the  pureft  Churches  on  Earth,  or 
"  be  engaged  in  the  nobleft  Ads  of  Worfhip,  which 
«*  the  State  of  Mortality  admits  of.  Farewel  Sins 
••  and  Sinners  for  ever  :  Temptations  and  Temp- 
"  ters,  farewel  to  all  Eternity.  And  ye  my  dear 
U  holy  Friends,  beloved  in  the  Lord,  my  pious 
*'  Relatives,  my  Companions  in  Faith  and  Worfhip, 
"  farewel,  but  for  a  (hortSeafon,  'till  you  alfo  (hall 
Cl  be  releafed  from  your  prefent  Bondage  and  Im- 
"  prifonment  by  the  MeiTenger  of  Death  :  Fear 
"  it  not,  for  it  is  your  Lord,  and  my  Lord,  your 
*'  Saviour  and  mine,  who  fends  it  to  releafe  you  from 
*c  all  the  Evils  which  you  have  long  groan'd  under, 
«  and  to  bring  you  to  our  Father's  Houfe,  where 
"  the  Bufineffes,  the  Pleafures,  and  the  Company 
"  are  infinitely  agreeable  and  entertaining  ". 

Thus  have  I  (hewn  in  various  Inftances,  how  the 
Death  of  a  Believer  in  general  is  appointed  to  work  for 
hi;  Good,   and  becomes  an  Advantage  to  him  through 

the 


43 o  Death  a  BleJJtng  Vol.  II. 

the  Grace  of  Chrift.  I  proceed  to  (hew  how  the 
Death  of  a  Chriftian  in  all  the  particular  Circumjl  an- 
as that  attend  it  has  fomething  in  it  that  may  be  turn- 
ed to  his  Benefit. 

Chrift  has  the  Keys  of  Death  and  the  Grave  ;  he  was 
dead  and  is  alive,  and  behold  he  lives  for  evermore  ; 
Rev.  i.  1 8.  And  he  knows  how  to  manage  all  the 
Circumftances  of  the  Death  of  his  Saints  for  their 
Profit  :  He  appoints  the  Time  when,  the  Manner 
how,  and  the  Place  where  they  fhall  die,  and  deter- 
mines all  thefe  Things  by  Rules  of  unfearchable  Wif- 
dom,  under  the  Influence  of  his  Faithfulnefs  and  his 

Love.  -  ^  ~vi  *■<-  *-  °-  "  VV  -72  "*  >£-*/•  *ff  -=*■  ■« 
i.  The  Time  when  we  fhall  die  is  appointeaby  Chrifi. 
If  he  call  us  away  in  the  Days  of  our  Youth,  he  Se- 
cures us  thereby  from  many  a  Temptation,  and 
many  a  Sin,  for  our  Life  on  Earth  is  fubject  to  daily 
Defilements.  He  prevents  alfo  many  a  Sorrow  and 
Diftrefs  of  Mind,  many  an  Agony  and  fharp  Pain 
to  which  our  Flefh  is  fubject,  and  faves  us  from  all 
the  languishing  Weakneffes  of  old  Age,  and  from 
tailing  the  Dregs  of  Mortality. 

When  our  blefled  Lord  forefees  fome  huge  and  hea- 
vy Sorrows  ready  to  fali  upon  us,  or  fome  mighty 
Temptations  approaching  coward  us,  he  Jays  his 
Hand  upon  us  in  the  midft  of  Life,  and  hides  us  in 
the  Grave.  This  has  been  the  fweet  Hiding-place  of 
many  a  Saint  of  God,  from  a  Day  of  publick  Temp- 
tation and  over-fpreading  Mifery. 

If  he  lengthens  our.  our  Life  to  many  Years,  we 
have  a  fair  Opportunity  of  doing  much  more  Service 
for  our  God,  and  our  Redeemer  ;  and  we  alfo  enjoy 
the  longer  Experience  of  his  Power,  his  Wifdom, 
and  his  faithful  Mercy,  in  guiding  us  through  many 
•a  dark  Difficulty,  in  fupporting  us  under  many  a 
heavy  Burden,  and  delivering  our  Souls  from  many 
a  threatning  Temptation.  Oftentimes  he  fweetens 
the  PafTage  of  his  aged  Saints  through  the  dark  Val- 
ley, with  nearer  and  brighter  Views  of  the  heavenly 

World : 


Serm.  XLIII.  to  the  Saints.  43 1 

"World  :  He  gives  them  a  ftrong  and  earned  Ex- 
pectation of  Glory,  and  Tome  fweet  Foretaftes  of  it, 
to  bear  them  up  under  the  Languors  of  old  Age  and 
Sicknefs  :  The  Haven  of  Reft  becomes  fweeter  to 
them  when  they  have  paft  through  many  tedious 
Storms  :  The  Hour  of  Releafe  into  the  World  of 
Light  is  more  exquifitely  pleafing  after  a  tedious 
Imprifonmenc  in  the  Flefh,  and  long  Years  of  Dark- 
nefs. 

2.  The  Manner  how  we  Jhall  die  is  appointed  alfo  by 
Chrifl  our  Lord,  for  the  Benefit  of  his  Saints.  If  Death 
fmite  us  with  a  fudden  and  unexpected  Stroke,  then 
we  are  furprized  into  the  World  of  Pleafure  at  once, 
and  e're  we  are  aware  our  Souls  find  themfelves  in 
the  midft  of  the  Paradife  of  God,  furrounded  with 
Joys  unfpeakable.  If  our  mortal  Nature  decay  by 
flow  Degrees,  we  have  a  precious  Opportunity  for 
the  more  lively  Exercifes  of  Faith  ;  we  may  then 
converfe  with  Death  before-hand,  and  daily  grow  in 
Preparation  for  our  Departure.  We  fee  our  felves 
launching  down  the  Stream  of  Time,  and  if  our 
Faith  be  awake  and  fprightly,  we  rejoice  in  the  fen- 
fible  and  hourly  Approaches  of  Heaven  and  Eter- 
nity. We  may  fpeak  many  ufeful  dying  Sentences 
for  the  Glory  of  our  Lord,  and  make  happy  Im- 
prefllons  upon  the  Souls  of  thofe  we  leave  behind  : 
We  may  invite  and  require,  we  may  allure  and 
charge  our  dear  Relatives  to  follow  us  in  the  fame 
Path,  and  to  meet  us  before  the  Throne. 

3.  Our  Lord  alfo  defigns  our  Benefit  when  he  appoints 
the  Place  of  our  Death,  whether  we  fhall  quit  the 
Body  at  home  or  abroad ;  for  fome  of  us  he  fees  ic 
belt  that  our  Friends  fhould  fland  round  us  and  clofe 
our  Eyes,  and  as  it  were,  fee  our  Spirits  take  their 
Flight  into  the  invifible  World,  that  they  may  aflift 
and  fupport  us  with  divine  Words  of  Conlolation,  or 
that  they  themfelves  may  learn  and  dare  to  die,  and 
be  animated  by  our  Example  to  encounter  the  laft 
Enemy.    Our  Lord  fees  it  proper  for  others  of  his 

Saints 


432  Death  a  Blejfing  Vol.  II. 

Saints  to  die  in  the  midft  of  Strangers,  or  perhaps, 
amongft  Enemies,  and  by  a  violent  Death,  that  he 
may  thereby  give  a  glorious  Teftimony  to  their 
Faith  and  Piety,  as  well  as  to  the  Power  of  his  own 
Gofpel.  Whether  we  breathe  our  lait  at  Land  or  at 
Sea,  in  our  native  Country,  or  in  a  Foreign  Climate, 
all  /hall  work  together  for  the  final  Welfare  of  thofc  that 
Jove  God,  and  are  called  and  juftified  and  fanctified  ac- 
cording to  his  holy  Purpofe,  Rom.  viii.  28. 

There  are,  doubtlefs,  fo.me  peculiar  and  fecret 
Reafons  in  the  grand  comprehenfive  Scheme  of  the 
Counfels  and  Decrees  of  God,  why  the  Death  of 
tvery  Saint  is  appointed  at  this  Seafon,  and  not  at 
another  •,  why  lb  me  young  Buds  are  cropt  e're  they 
bloffom  on  Earth,  and  tranfplanted  to  open  and  un- 
fold themfelves,  and  ftiine  in  the  Garden  of  God  on 
high,  while  others  are  brought  home  into  the  hea- 
venly Garner,  like  Fruit  well  grown,  or  like  a 
Shock  of  Corn  fully  ripe.  There's  a  divine  Reafon 
why  fome  are  hurried  away  by  a  violent  Death,  and 
others  are  permitted  naturally  to  diffolve  into  their 
Duft  :  Why  fome  mult  die  on  this  Spot  of  Ground, 
and  others  on  that  •,  for  the  vafl  Scheme  of  his  Counfels 
has  a  glorious  Confiftency  in  it  with  the  Covenant  of 
his  Grace:  And  indeed,  the  Covenant  of* Grace  runs 
through  the  whole  Scheme  of  divine  Counfels,  and 
mingles  it  felf  with  them  all.  We  rejoice  in  this 
Meditation  while  we  believe  the  Truth  of  it.  We 
are  perfuaded  that  we  fhall  know  hereafter  the  va- 
rious and  admirable  Defigns  of  divine  Providence  and 
Love,  in  all  the  infinite  Variety  of  the  Deaths  of  his 
Saints  ;  and  this  fhall  make  part  of  our  Songs  in 
the  upper  World,  and  give  a  joyful  Accent  to  our 
Hallelujahs  there. 

Let  us  maintain  therefore,  a  blefled  AfTurance  of 
the  wife  and  gracious  Defigns  of  our  Lord,  in  all  the 
Cir  cumftances  of  the  Death  of  his  People.  Let  us  learn 
to  fay  with  that  aged  Saint  and  eminent  Servant  of 
Chnjl,  the  Rev.  Mr.  jEto*r,  when  under  many  Weak- 

nefies 


Serm.  XLIII.         to  the  Saints.  433 

nefles  of  Nature,  and  Jong  and  fore  Agonies  of  Pain, 
he  fpake  concerning  his  Death,  Lord,  when  thou  wilt , 
what  thou  wilt,  how  thou  wilt.  Let  us  enfure  our 
Souls  in  his  Hands  for  Eternity,  and  not  be  over  foli- 
citous  about  the  Circumftances  of  our  Death,  about 
the  Place,  the  Manner,  or  the  Hour  when  we  fhall 
take  our  Leave  of  Life  and  Time. 

[If  this  Sermon  be  too  long  it  may  he  divided  here.~] 

Having  made  it  appear  in  thefe  feveral  Sermons, 
that  Death  is  ours,  or  fhall  turn  to  our  Advantage, 
not  only  when  it  ftrikes  our  Friends  or  Strangers, 
but  when  it  feizes  our  own  Flem  alfo  :  I  defire  to 
conclude  this  Subject  of  Difcourfe  with  various  In- 
ferences, of  which  ibme  may  be  called  Doclrinal,  and 
others  Pratlical. 

The  Doclrinal  Inferences  are  thefe : 
Infer.  I.  Hozv  different  is  the  Judgment  of  Senfe% 
from  the  Judgment  of  Faith  I  The  Eye  of  Senfe  looks 
upon  Death  as  a  Sovereign  and  cruel  Tyrant,  reign- 
ing over  all  Nature  and  Nations,  and  making  dread- 
ful Havock  among  Mankind,  as  it  were,  after  his 
own  Will  and  Plea  lure  ;  but  Faith  beholds  it  as  a 
Slave  fubdu'd  to  the  Power  of  Chrift,  and  conftrain- 
ed  to  act  under  his  fovereign  Influence  tor  the  Good 
of  all  l}is  Saints.  Senfe  teaches  us  to  look  upon  our 
felves  as  the  PofleiTion  and  the  Food  of  Death  ;  buc 
Faith  aflures  us  that  Death  is  our  Pofifefiion,  and  a 
Part  of  our  Treafure.  Death  is  yours,  O  Chriftians, 
for  all  Things  are  yours. 

When  Senfe  has  the  Afcendant  over  us,  we  take 
Death  to  be  a  dark  and  difmal  Hour  ;  but  in  the 
Speech  and  Spirit  of  Faith,  we  call  it  a  bright  and 
glorious  one.  Senfe  efteems  it  to  be  the  forelt  of  all 
Afflictions,  but  Faith  numbers  it  among  the  fweeteft 
of  our  Bleflinos,  becaufe  it  delivers  us  from  a  thou- 
sand Sins  and  Sorrows. 
Vol.  II.  F  f  ?c 


434  Death  a  BleJJing  Vol.  II. 

It  has  been  reported,  that  Socrates  called  Death  & 
Birth-da^  into  eternal  Life.  A  mod  glorious  Thought, 
and  a  very  inviting  Name  !  But  *ts  ftrange  that  a 
Heathen  Philofopher  fhould  ever  hit  upon  it,  'tis  fo 
much  like  the  Dialect  of  the  Gofpel,  and  the  Lan- 
guage of  Faith.  Me  had  learnt  to  talk  more  nobly 
than  the  fenfual  World,  though  he  was  not  favour'd 
with  the  Light  of  the  Gofpel.  'Tis  fo  much  the 
more  lhameful  for  Chrijlians  to  talk  and  live  below 
the  Character  ot  this  Philofopher. 

O  when  fhall  we  get  above  this  Life  of  Senfe? 
When  fhall  we  rife  in  our  Ideas  and  our  Judgment 
of  Things?  When  fhall  we  attain  to  the  upper  Re- 
gions of  Chriflianity,  and  breathe  in  a  purer  Air, 
and  fee  all  Things  in  a  brighter  and  better  Light  ? 
When  fhall  we  live  the  Life  of  Faith ,  and  learn  its 
divine  Language?  Death  is  like  a  thick  dark  Veil, 
as  it  appears  to  the  Eye  of  Senje  ,  when  fhall  our 
Faith  remove  the  Veil,  and  fee  the  Light,  the  Im- 
mortality, the  Glory  that  lies  beyond  it  ?  Death, 
like  the  River  Jordan,  feems  to  overflow  its  Banks 
when  we  approach  it,  and  divides  and  affrights  us 
from  the  heavenly  Canaan  :  When  fhali  we  climb  to 
the  Top  of  Pifgahy  that  we  may  look  beyond  the 
fwelling  Waves  of  this  Jordan,  and  take  a  fair  and 
inviting  Profpecr  of  the  promifed  Land  ? 

Infer.  II.  How  glorious  and  bow  dreadful  is  the  Dif- 
ference belwen  the  Death  of  a  Saint  and  that  of  &  Sinner, 
a  Soul  that  is  in  Chrijl,  and  a  Soul  that  has  no  Inter  eft 
tn  him  !  The  Death  of  every  Sinner  has  all  that  real 
Evil  and  Terror  in  it,  in  which  it  appears  to  an  Eye 
of  Senfe  •,  but  a  convinced  Sinner  beholds  it  yet  a 
thoufand  Times  more  dreadful.  When  Confcience 
is  awaken'd  upon  the  Borders  of  the  Grave,  it  be- 
holds Death  in  its  utmoft  Horror,  as  the  Curfeof 
the  broken  Law,  as  the  Accomplifhment  of  the 
Threatnings  of  an  angry  God.  A  guilty  Confcience 
looks  on  Death  with  all  its  formidable  Attendants 
round  it,  and  efpies  an  endlefs  Train  of  Sorrows  corn- 
ins 


Serm.  XLIII.  to  the  Saints.  435 

ing  after  it.     Such  a  Wretch  beholds  Death  riding 
towards  him  oh  a  pale  Horfe,    and  Hell  following  at  his 
•  Heels,  without  all  -Relief  or  Remedy,  without  a  Sa- 
vjour,  and  without  Hope. 

Bun  a  true  Chriftian,  when  he  reads  the  Name  of 
Death  among  the  Curfes  of  the  Law,  knows  that 
Chrifi  his  Saviour  and  his  Surety,  has  fultain'd  ir. 
in  that  dreadful  Senfe,  and  put  an  End  to  its  Power 
and  Terror.  He  reads  its  Name  now  in  the  Promi- 
fes  of  the  Gofpel,  and  calls  it  a  glorious  Blefllng,  a 
Releafe  from  Sin  and  Sorrow,  an  Entrance  intoever- 
lafting  Joy.  The  Saint  may  lie  calm  and  peaceable 
in  the  midft  of  all  the  Attendants  of  Death  ;  like 
Daniel  in  the  Den  of  Lions,  for  it  cannot  hurt  or  de- 
ftroy  him  :  But  when  a  Sinner  is  thrown  to  this  De- 
vour er,  it  does,  as  it  were,  break  all  his  Bones  •,  it 
tears  both  his  Flefli  and  his  Spirit  as  its  proper  Prey  : 
Death  feeds  upon  him,  as  the  Scripture  exprefies  it, 
Pfal.  xlix.  14.  and  fills  his  Confcience  with  immortal 
Anguifh.  Who  can  bear  the  Thought  of  dying  in 
fuch  a  State  under  the  Dominion  of  Death,  without 
Chrift,  and  without  Hope. 

Infer.  III.  How  much  does  the  Religion  of  the  New 
Tejla?nent  tranfcend  all  other  Religions,  both  that  of  the 
Light  of  Nature,  and  all  the  former  Revelations  of  Grace  ; 
for  it  better  injlruois  us  how  to  die.  The  Religion  of  the 
antient  Patriarchs,  the  Religion  of  Mo  fes  and  the  Je  % 
as  well  as  the  Religion  of  the  Philofophers,  all  come 
vaftly  fhort  of  Cbrijlianity,  in  the  important  Bufinefs 
of  dying. 

The  PMofopher,  by  the  Labours  of  his  Reafon, 
and  by  a  certain  Hardinefs  of  Spirit,  perfuades  him- 
felf  not  to  tremble  at  the  Thoughts  of  Death  •,  for 
it  may  be  there  is  no  Hereafter  \  or  if  there  be,  he 
wou'd  fain  hope  for  an  happy  one  :  And  thus  he  ven- 
tures into  Death  with  fomefort  of  Courage  and  Com- 
pofure  of  Mind,  like  a  bold  Man  that  is  taking  an 
immenfe  Leap  in  the  Dark,  out  of  one  World  into 
another  ;    but   he  can    never  know  certainly    that 

F  f  2  there 


436  Death  a  Bkjpng  Vol.  it; 

there  are  nd  terrible  Things  to  meet  him  in  that  un- 
i'een  State. 

The  Religion  of  the  Jews  and  Patriarchs,  which    - 
God  himfelf  reveai'd  to  Men,   enabled  many  of  them 
to  reiign  their  Lives  with  Patience  and  Hope,  and 
to  walk  through  the  Valley  of  Death  without  much 
Difmay,  when  the  appointed  Hour  was  come.     A 
few  of  them,  I  confefs,  have  been  elevated  by  a  no^ 
ble  Faith  above  the  Level  of  that  Difpenfation  :  Yet 
ibme  of  them   feem   to  make  bitter  Mourning  be- 
caufe  of  the  Shadows  of  Darknel's  that  cover'd   the 
Grave  and  all  the  Regions  beyond  it.     They  were  all 
their  Life -time  fubjetl  to  Bondage  through  the  Fear  of 
Death,  Heb.  ii.  14. 

'Tis  our  Jefus  alone  who  ha*  brought  Life  and  Im- 
mortality into   fo  glorious  a  Light  by  the  Gofpel :    He 
dwelt    long   in    Heaven    before  he  came  into  our 
World,    and  again  he  went  as  a   Fore-runner  into 
thofe   unfeen    Worlds,    and  came  back   agaia  and 
taught  his  Apoflles  what  Heaven  is :    And  thus  we 
learn  to  overcome  Death  with  all  iis  Terrors  by  the 
richer  Profpect  which  he  has  given  us  of  the  heaven- 
ly Country   (hat   lies  beyond  the  Grave  i     He  has 
taught  his  Followers  to  rejoice  in  dying,  and  to  pof- 
fefs  the  Pleafures  that  are  to  be  derived  from  Death, 
as   it  is  an  Entrance  into  the  Regions  of  Light  and 
Joy.     Blefled  be  God  that  we  were  born  in  the  Days 
of  the  Mejfiah,  fince  Chrift  returned  from  the  Dead, 
and  that  we  are  not  lent  either  to  the  Schools  of  the 
Philofophers,  or  even  to  Mofes  to  teach  us  how  to  die. 
Infer.  IV.    Learn  from  thefe  Difcourfes,  what  a 
fweet   and  delightful  Glory  belongs  to  the  Covenant  of 
Grace,    that  turns  a  Curfe  into  a  Blejfmg.     When  the 
broken  Law  or  Covenant  of  Works  attempts  to  curfe 
thee  with  Death,  O  Believer,  (as  Balaam  did  Ifrael) 
the  Lord  thy  God  turns  the  Curfe  into  a  Blefftng  to  thee  by 
this  new  Covenant,  becaufe  the  Lord  thy  God  loved  thee+ 
Deut.  xxiii.  5.     So  Afflictions  are  turned  into  Mer* 
cies  by  the  Virtue  ot  this  Covenant,  they  mortify 

our 


Serm.  XLIII.  to  the  Saints.  437 

our  Sins,  they  wean  us  from  the  World,  they  bring 
our  He.ms  near  to  God,  they  make  us  Partakers  of 
his  Holinefs.  So  Death,  which  is  the  greateft  Af- 
fliction to  Nature,  and  has  fuch  a  formidable  Afpect 
to  a  fenfual  Man,  is  made  fubfervient  to  the  eternal 
Welfare  of  a  Chriftian.  It  is  this  fweet  Covenant 
that  has  wrought  the  Change  •,  Cbrift  has  conquer'd 
it,  and  the  Believer  enjoys  the  Triumph. 

Does  the  Eye  of  Nature  behold  Death  as  a  Serpent? 
Our  Lord  J  ejus  has  broken  its  Teeth,  and  taken 
away  its  Sting  ;  for  by  his  Sacrifice  he  has  abolifh- 
ed  Sin,  which  is  the  Sting  of  Death.  Does  Nature 
look  upon  Death  as  a  Lion  ?  Oar  Redeemer  has  flain 
if,  and  the  Covenant  of  Grace  hasfurnifhed  the  Car- 
cafs  of  it  with  Honey,  and  ftored  it  with  delicious 
Food  for  the  Entertainment  of  a  Chriftian  ;  thus, 
Out  of  the  Eater  comes  forth  Meat,  and  out  of  the  Strong 
comes  forth  Sweetnefs.  The  Riddle  of  Samfon,  when 
apply'd  in  this  manner,  carries  a  diviner  Beauty  in 
it,  and  more  exquifite  Delight.  And  as  that  Jewijh 
Champion  feafted  his  Father  and  his  Mother  with  De- 
licacies taken  out  of  the  Lion  he  had  flain,  fo  does 
our  Lord  feaft  his  Brethren  and  his  Friends  with  fa- 
cred  PJeafures  derived  from  Death  our  vanquifhed 
Enemy. 

O  how  unfpeakable  is  the  Privilege  of  thofe  that 
belong  to  Cbrift !  If  you  are  his,  then  Death  is  yours : 
Chrijl  is  the  only  begotten  Son,  and  he  inherits  all 
Things  ;  not  only  as  a  Son,  but  as  the  firit  Overcomer  ; 
Ye  all  are  the  Sons  of  God  by  Faith  in  Chrijl  Jefus  ;  ye 
fhall  alfo  be  Over comers,  and  (hall  inherit  all  things, 
Gal.  iii.  26.  and  Rev.  xxi.  7.  Whether  Life  or  Death, 
Things  prefent  or  Things  to  come,  all  are  yours,  for  ye 
are  Cbrijl's. 

I  proceed  to  the  pratlical  Ufes. 

I.  If  Death  in  every  Senfe  may  be  turned  to  the 
Advantage  of  the  Saints,  as  I  have  proved  in  the 
former  Difcourfe,  Let  us  Jee  then  that  in  all  its  Appear- 
ar.ces  we  gain  forne  Advantage  by  it.     Let  us  not  act 

F  f  3  like 


43 8  Death  a  Bkjfmg  Vol.11. 

like  Fools,  who  have  a  Prize  put  into  their  Hands, 
and  know  not  how  to  ufe  it. 

If  our  Fellow- Creatures  die  and  go  down  to  the 

Duft,  and  the  Nations  of  Mankind  periih  from  the 
Earth,  let  us  learn  thereby  the  Frailty  of  our  Natures , 
let  us  learn  i'o  to  number  our  Days  as  ti  apply  our 
Hearts  to  Jrifdom,  and  be  awakened  to  an  active  and 
immediate  Preparation  for  the  Day  of  our  own  Death, 
If  we  fee  impenitent  Signers  dying  under  the  Anguifh 
of  a  guilty  Confcience,  let  us  gain  a  fenfibic  Lejfon  of 
the  dreadful  Evil  of  Sin  ;  let  it  raife  luch  a  religious 
Fear  of  the  Wrath  of  God,  and  Inch  a  facred  Gra- 
titude for  our  Deliverance  from  the  Torments  of 
Hell,  as  may  quicken  every  Grace  into  its  warmed 
Exercife,  and  its  brighteft  Evidence.  If  Death  feize 
upon  our  Lord  Chrifi  himfelf,  his  dying  Groans  lay 
a  Foundation  for  our  immortal  Hopes  :  Let  us  medi- 
tate on  the  thoufand  Bleffings  we  receive  from  his 
Crofs  and  his  Tomb.  Do  the  Saints  around  us  lie 
down  and  die  ?  We  fhould  learn  to  follow  them 
boldly  into  the  dark  Valley,  and  to  fall  afleep  in  the 
Duft  with  the  fame  chearful  Hopes  of  a  joyful  Rifing- 
day.  Does  Death  come  near  us  into  our  own  Family, 
and  tear  our  dear  Relatives  from  our  Arms?  Even" 
this  may  be  turned  to  our  Advantage  roo  j  it  fhould 
render  the  World  and  the  Pleajures  of  it  more  infipid 
and  ;  it  fhould  loo  fen  our  Heart-ftrings  from 

the  fond  Embraces  of  the  Creature  ;  for  it  calls  our 
Eyes  and  our  Souls  heavenward  and  homeward,  and 
that  with  a  loud  and  fenfible  Voice,  if  Nature  and 
Grace  are  awake  to  hear  it. 

If  Death  and  the  Grave  be  ours,  and  we  make  no 
Ufe  of  this  Privilege,  we  are  like  Mifen,  who  have 
Treafure  in  their  Poffefllon,  but  never  employ  it 
to  any  valuable  Purpole.  Has  Chrifi  our  Lord  ta- 
ken Death  among  his  Captives,  and  made  it  his  own 
Property  ?  Let  us  look  upon  our  felves  as  humble 
Sharers  in  the  Victory  \  he  has  appointed  it  to  ferve 
the  Intereft  of  all  his  Followers  :  He  has  put  it  into 
2  the 


Serm.  XLIII.       to  the  Saint  a.  439 

the  Inventory  of  our  Treafures.  Let  us  improve  it 
then  to  thefe  Divine  Purpofes,  let  us  feize  and  enjoy 
the  Spoils  which  Chr'ijl^  the  Captain  of  our  Salvation, 
has  taken  from  the  Hands  of  the  Prince  of  Darl^- 
nefs. 

II.  Is  Death  become  your  ProfefTion,  O  Belie- 
vers, through  the  Grace  of  the  Covenant  ?  Fear  it 
not  then,  but  ever  look  upon  it  with  an  Eye  of  Faith  as 
a  conquer' d  Adverjary  :.  Behold  it  as  reduced  to  your  Ser- 
vice •,  wait  for  it  with  holy  Course  and  Pledfure  •,  'tis 
a  MefTenger  of  Mercy  to  yojr  Souls  from  Chrift, 
who  hath  vanquihVd  it  in  the. open  Field  of  Battle, 
and  reduced  it  to  his  Subjection.  When  you  labour 
and  groan  under  Sins  and  Temptations,  under  Pains 
and  Sorrows,  remember  Chrijl  has  appointed  Death 
to  be  his  Officer  for  your  Relief.  It  is  like  the  Porter 
that  opens  the  Door  of  his  Repofitory,  the  Grave, 
where  your  Bodies  fhall  take  a  fweet  Slumber  till 
the  Refurreclion-Day  ;  and  'tis  appointed  alfo  to 
cpen  the  Gates  of  Heaven  for  your  Spirits,  and  to 
let  them  into  a  World  of  unknown  Felicity* 

Death  has  fo  many  things  belonging  to  it,  which, 
are  afflictive  to  Nature,  and  formidable  to  the  Eye 
of  Senfe,  that  we  have  need  oi,  all  manner  of  Afli- 
llance  to  raife  our  Souls  above  the  Fear  of  it.  The 
very  Thought  of  dying  makes  many  a  Chriftian 
fhudder  and  fweat,  and  tremble,  and  awakens  all 
the  Springs  of  human  Infirmity  \  O  may  the  Grace 
of  Faith  gain  a  more  glorious  Afcendency  in  our 
Souls  !  We  fhould  often  meditate  on  fuch  Doctrines 
as  thefe,  which  place  that  dreadful  thing  Dent'  ..1 
the  mod  eafy  and  pleafing  Light  ;  we  fhould  be- 
hold it  as  changed  from  a  Curie  into  a  Blefiing,  ?.nd 
numbred  among  our  Treafures.  Chriftians  fhould 
iiccuftom  themfelves  to  look  at  it  through  the  Glafs 
of  the  Gofpel,  which  cafts  fair  Colours  upon  what 
is  in  it  felt"  fo  dark  and  formidable.  'Tis  the  Gofpel 
is  that  Glafs  which  difcovers  to  us  the  flowry  Blef- 

F  f  4.  fings 


44°  Death  a  Bkjjing  Vol.  II. 

fings  that  grow  in  that  gloomy  Valley,  and  gives 
us  a  fair  and  delightful  Profpect  of  thofe  Hills  of 
Paradife  and  Pleaiure  that  lie  beyond  the  Grave. 
"Why  fhoulS  we  let  this  blefTed  Gofpel  lie  neglect- 
ed, and  live  Hill  in  Bondage  to  the  Fear  of  Dy- 
ing ? 

• 

The    Recollection. 

Come  now,  and  let  us  learn  by  this  Difcourfe  to 
fhame  our  felves  out  of  thefe  WeaknefTcs,  thefe  un- 
reafonable  Fears.  Let  us  talk  to  our  own  Souls  in 
the  Language  of  Faith.  Why,  O  my  Soul,  why 
art  thou  afraid  to  let  this  Body  die  ?  Haft  thou 
not  endur'd  Labours  and  Trials  enough,  and  arc 
thou  unwilling  to  come  to  the  End  of  them  ?  Haft 
thou  not  yet  been  tempted  enough  ?  Haft  thou  not 
been  foiPd  too  often,  and  too  often  thrown  down  in 
the  Conflict?  Think  of  thy  many  Wounds  of  Con- 
fcience,  the  Bruifesof  thy  Spirit,  the  Defilement  of 
thy  Garments,  and  the  Lofs  of  thy  Purity  and  thy 
Peace.  Canft  thou  bear  that  all  thefe  mould  be  re- 
peated again  and  again  ?  Art  thou  unwilling  this 
War  mould  have  an  End?  Art  thou  afraid  of 
Viftory  and  Triumph  ?  What  doft  thou  labour  and 
fight  for  ?  Doft  thou  not  run  to  obtain  the  Prize  ? 
Doft  thou  not  wreftle  and  fight  to  gain  the  Crown  ? 
and  haft  thou  not  Courage  enough  to  go  acrofs  the 
dark  Valley  to  take  PofTefiion  of  this  Crown  and 
this  Prize. 

Think,  O  my  Spirit,  think  of  thy  painful  Igno- 
rance whilft  thou  dwelleft  in  this  Region  of  Sha- 
dows :  Is  not  Knowledge  thy  natural  and  delicious 
Food  ?  Haft  thou  not  liv'd  long  enough  in  Dark- 
nefs,  and  been  involv'd  coo  long  in  Miftakes  and 
Errors  ?  And  art  thou  willing  to  dwell  in  a  Land 
of  Darknefs  ftill,  a  Land  of  Dreams  and  Difguifes, 
where  Truth  is  hardly  found?  Art  thou  afraid  of 
the  Borders  of  that  World  where  Light  and  Know- 
2  ledge 


Serm.  XLIII.       to  the  Saints.  441 

ledge  grow,  and  where  Truths  and  Realities  appear 
all  unveil'd  and  without  Difguife  ?  Where  chou 
jfhalt  be  cheated  no  more  with  the  Sound  of  Words, 
but  (halt  fee  all  Things  juft  as  they  are,  in  a  clear 
Light,  without  Error,  and  without  Confufion  ?  O 
happy  Period  of  thy  Miftakes  and  Wanderings,  of 
all  thy  learned  Mazes  in  queft  of  Truth  !  And  arc 
thou  ftHl  afraid  to  come  near  it  ? 

Has  it  not  been  the  Matter  of  thy  facred  Mourn- 
ing, that  thy  God  is  fo  much-  concealed  from  thee, 
that  greateft  and  beft  of  Beings  ?  That  the  Son  of 
God,  the  Brightnefs  of  the  Father's  Glory,  is  fo  much 
a  Stranger,  and  thy  Saviour  is  fo  little  known  ?  that 
thy  Faith  has  been  labouring  and  wearied  in  many 
Enquiries  about  the  Glories  of  his  Perfon  as  God- 
man,  about  the  Wonders  of  his  unned  Natures,  and 
the  Myfteries  of  his  Gofpel ;  about  the  Power  of 
his  Death,  the  Vertue  of  his  Righteoufnefs,  and  the 
Sovereignty  of  his  Grace  ?  And  art  thou  afraid  of 
the  Sun-fhine,  and  that  perfect  Day  that  fhall  fcat- 
ter  all  thefe  Clouds  of  Doubt  and  Miftake,  and  let 
thee  fee  thy  Saviour  and  thy  God  Face  to  Face,  as 
they  are  feen  by  Angels  ?  O  that  furprizing  Hour 
of  unknown  Delight  that  fhall  place  thee,  O  my 
Soul,  in  the  midft  of  the  World  of  Spirits,  furroun- 
ded  with  the  Light  of  Heaven,  and  in  the  open 
Prefence  of  God,  even  thy  God  !  When  thou  fhalc 
gain  fwift  and  tranfporting  Acquaintance  with  the 
almighty  Being  that  made  thee,  and  the  Son  of  God 
who  dwelt  once  in  mortal  Flefh,  and  died  to  fave 
thee  !  When  the  divine  Irradiations  of  the  eternal 
Spirit  fhall  unfold  thofe  Myfteries  to  thy  View  which 
had  fo  much  Darknefs  about  them  in  thefe  lower 
Regions  !  What  an  illuftrious  Scene  of  Light  and 
Joy  (hall  arife  all  around  thee  as  thou  entreft  into 
that  unknown  State  !  What  ftrange  new  Ideas  of 
Things,  what  new  Worlds  of  Knowledge  fhall 
throng  in  upon  thee,  and  thy  enlarged  Underftan- 
djng  ihall  receive  them  all  with  infinite  Satisfaction, 

and 


442  Death  a  Blejfing  Vol.  II. 

and  with  ever-growing  Pleafure !  Art  thou  not  al- 
ready on  the  Wing,  my  Soul,  at  fuch  a  divine  Pro- 
fpect  as  this  ?  O  ftupid  Creatures  that  we  are,  we 
feek  after  the  Light  of   Truth  here    below,    and 

/.croud  about   a   little  glimmering  Spark  of  Know- 

'  ledge,  we  wrangle  all  around  it  with  endlefs  Con- 
tention, and  yet  when  Death  would  open  the  Gate 
of  Glory,  and  admit  us  into  Regions  ot  Light,  we 
ftart  back  and  retire,  contented  to  abide  among 
Twilight  and  Shadows. 

But,  O  my  Soul,  if  Truth  and  Knowledge  are 
not  fufficient  to  allure  thee,  Has  Holinefs  no  con-, 
{training  Power  ?   Haft  thou  not  finn'd  enough  and 
broken   the  Laws  of   God  often  enough  already  ? 
Haft   thou   not  brought  Guilt  enough    and   Grief 
enough  upon  thy  felf,  that  thou  art  afraid  of  a  State 
of  perfeci:  Holinefs  ?  What  is  it  that  has  given  thee 
fuch  inward  Pain  as  the  perpetual  Workings  of  thy 
native  Iniquity  ?   What  is  it  that  has  made  thee  cry 
out,  O  wretched  Creature  that  I  am  !  who  /hall  deliver 
me  from  the  Body  of  this  Death  ?  From  the  Tempta- 
tions and  the  Sins  which  are  mingled  with  Flefh  and 
Blood  ?    And  art  thou  afraid   to  have  thy  Groans 
ended,    thy   Complaints  removed,    and  thy  Delive- 
rance appear?  Art  thou  unwilling  to  accept  of  the 
Releafe?  Doft  thou  fhrink  back  from  the  Sight  of 
the   Deliverer  ?    Has  not  thy  Faith  often  feen  the 
Spirits  of  the  Juft  made  perfeci;  (landing  before  the 
Throne,  rejoicing  before  God,    worfhipping  in  the 
compleat  Beauty  of  Holinefs  ?  and  has  not  this  thy 
Faith  awaken'd  thy  Defires  and  thy  facred  Wifhes  I 
O  that  I  were  in  the  midfl  of  them!  Why  then  art 
thou  fo  unwilling  to  leave  this  Body  of  Sin  and  Dark- 
nefs,  and  to  go  out  of  this  troublefome  and  impure 
Prifon  into  that  glorious  World,  that  blefied  Aftem- 
bly,  and  to  worfhip  amongft  them  without  Imper- 
fection and   without   Wearinefs  ?    Confider,    O  my 
Soul,  are  thy  Complaints  of  indwelling  Corruption 
fincere  ?  Are  thy  Groans  for  Deliverance  honeft  and 

hearty  ? 


Serm.  XLIII.       to  the  Saints,  443 

hearty  ?  Why  then  art  thou  afraid  to  let  this  Ta- 
,acle  be  difiblvecl?  and  to  gain  a  bleffed  Releafe 
from  thefe  inbred  and  refllefs  Enemies  ?  Has  not 
the  Luftre  of  perfect  Holinefs  Attraction  and  Force 
enough  in  it  to  awaken  thy  Longings,  and  ftretch 
thy  Wings  for  a  Flight  to  Heaven  ? 

Remember  alio  whilft  thou  art  here,  and  art  often 
finning,    many  of    the  Threatnings  of    God  in  his 
Word  ftand  bent  againft  thee,  his  Arrows  fometimes 
{tick  in  thy  Flefh,  and  pierce  thy  very  Soul.     I  con-   •.  ^7-. 
fefs  thefe  are  not  the  Sword  of  his  vindictive  Juftice,  ^  ,   A 
thy  Afflictions  are  but  the  Corrections  of  his  Rod  :         f 
But  is  it  not  better  to  dwell  in  that  World  where*  -v  -^  •■ 
thou  malt  feel  no  fuch  correcting  Strokes,  and  de-    ,  c  -^ 
ferve  Chaftifement  no  more,  where   the  Lord  thy      _/     * 
God  fhall  lay   afide  every  Frown,  and  remove  his?,,   _^ 
■  Anger  for  ever  ? 

Thy  beft  Life  now  is  to  live  upon  the  Prornifes ;    ~^     ^ 

but  does  not  all  the  Excellency   of  g  Promife  con-    J- 

fid  in  the  Hope  of  Performance  ?  and  is  not  the 
Performance  then  fo  much  better  than  the  Promife 
it  felf?  Is  not  PofTefiion  better  than  Hope?  Is  not 
an  affur'd  and  an  unchangeable  PofTefiion  better 
than  this  State  of  Doubts  and  Fears  ?  Is  it  not 
much  more  agreeable  to  dwell  in  the  Houfe  of  God 
for  ever,  than  only  to  make  a  Vifit  to  it  now  and 
then  ?  Is  it  not  infinitely  better  to  be  fix'd  in  a  State 
of  perfect  Felicity,  without  the  leaft  Fear  or  Ap- 
*  prehenfion  of  lofing  it  ?  to  be  as  a  Pillar  in  the 
Temple  cf  God,  thy  God,  and  to  go  no  more  out  ? 

Think  again,  Halt  thou  not  fuflain'd  fufficient 
Pains  and  Sorrows  both  of  Flefh  and  Mind  in  this 
lower  World  ?  Death  fhall  put  an  end  to  them  all; 
and  art  thou  unwilling  to  have  a  full  Releafe  from 
Sorrow  and  Pain?  Has  this  Flefh  of  thine  been 
complain'd  of  fo  often  as  thy  Clog  and  thy  painful 
Prifon,  and  art  thou  afraid  to  have  thy  Fetters 
knock'd  off?  Has  not  thy  Body  given  thee  Smart 
and  Anguifh  enough  ?  and  has  it  not  tempted  thee 

enough 


444  Death  a  Blefflng  Vol.  II. 

enough  away  from  thy  God  and  thy  trueft  Happi- 
nefs  ?  Has  thy  finful  fickly  Flelh  been  fo  charming 
a  Companion  that  thou  art  not  yet  willing  to  part 
with  it  ?  Doft  thou  not  defire  to  have  all  thy  Dif- 
eafes  heal'd  at  once  ?  Wouldft  thou  not  be  glad  to 
have  all  thy  Torments  of  Body  and  Mind  for  ever 
eas'd,  and  all  the  Uneafinefies  of  Flefh  and  Spirit 
remov'd  for  ever  ? 

'Tis  true,  the  mere  Defire  of  Eafe  fhould  not  be 
the   chief  Reafon  why   thou  fhouldft  defire  Death, 
nor  fhouldft  thou  feek  it  with  an  impatient  Spirit  : 
'Tis  thy  Duty  to  bear  Sufferings  and  Sorrows  with  ho- 
ly Patience,  as  a  good  Soldier  of  Chrift  •,  'tis  thy  Du- 
/_ty  to  abide  in  thy  Poll  during  his  Pleafure,  to  fill  up. 
"T"  the  Hours  with  Service,  and  to  fuftain  the  Fatigues 
\    and  Burdens   of  the  mortal  State  to  the  Glory  of 
^  God  thy  Saviour  :  But  he  does  not  require  that  thou 
fhouldft  fall  in  Love  with  a  State  of  Guilt  and  Pain, 
a  State  that  has  fo  much  Sin  and  Temptation,    fo 
much  Burden  and  Fatigue  in  it  •,  he  gives  thee  Leave 
to  groan  after  the  Hour  of  Releafe  and  Deliverance. 
In  this  Tabernac\e  we  groan  earnefily  being  burdened, 
2  Cor.  v.   2. 

Confider  further,  O  my  Soul,  what  is  there  in 
this  World  that  mould  make  thee  fond  of  continuing 
among  the  Inhabitants  of  it  ?  Has  not  the  World 
thou  dwelleft  in  fufficiently  difcover'd  it  felfto  thee 
as  a  Land  of  mere  Vanity  and  Vexation,  and  art 
thou  fond  of  the  Tents  of  Mejhecb  and  Kedar,  where 
thy  Soul  has  fo  little  Peace  ?  Art  thou  afraid  to 
change  thy  Dwtlling-place  ?  Haft  thou  not  been 
teiz'd  long  enough  with  the  Company  of  Sinners, 
or  the  foolifh  and  unfriendly  Carriage  of  thofe  who 
are  imperfect  Saints  ?  Haft  thou  not  been  often  rea- 
dy to  fay,  O  that  I  had  the  Wings  of  a  Dove,  to  fly 
away  from  the  windy  Storm  and  Tempefl  !  to  get  afar 
off  from  the  Rage  and  Malice  of  Enemies,  from 
the  troublefome  Infirmities  of  Friends ,  afar  off 
from  the  Peevifhnefs,  the  Envy  and  the  PafTion  of 

fome 


Serm.  XLIII.       to  the  Saints.  445 

fome  of  thy  Fellow-Chriftians  ?  How  often  haft 
thou  wifh'd  even  for  a  Wildernefs  where  thou  mayft 
be  at  reft  ?  Behold  the  Door  of  Death  will  fhortly 
open  it  felf  to  thee,  and  would  let  thee  in,  not  to  a, 
Wildernefs,  but  to  a  Paradife,  to  a  Place  of  eter- 
nal Reft  and  Freedom  from  all  uneafy  Society  »  and 
yet  thou  delayed  and  hangeft  backward,  and  art 
afraid  to  go. 

In  that  upper  World  the  Saints  have  no  Follies 
about  them,  no  vicious  and  fretful  Humours,  no 
Springs  of  Vexation  ;  they  leave  all  their  Weak* 
neffes,  their  Envy  and  their  Anger  behind  them  iii 
the  Grave.  In  the  heavenly  Country  every  Com- 
panion is  an  everlafting  Friend,  and  all  thy  dear 
and  pious  Kindred  who  are  departed  have  put  off 
every  Thing  that  once  made  thee  of  them  Uneafy. 
They  are  far  better  Company  above  than  ever  they 
were,  or  could  be,  hereon  Earth  ;  and  doft  thou  not 
want  to  fee  them  all  in  their  beft  Raimenc  of  Grace 
and  Glory,  and  to  hold  fweet  Communion  with 
them  in  the  pureft  Imercourfes  of  Love  ? 

But  there  are  ftill  fweeter  Allurements  to  a  holy 
Soul  •,  God,  even  thy  God,  dwells  in  the  midft  of 
his  Saints  on  high,  and  that  in  the  full  Glories  of 
his  Love  :  Jejus  thy  Saviour,  whom  thou  haft 
known,  and  whom  thou  haft  loved,  though  thou 
haft  never  feen  him  -,  J e fits  is  Lord  of  that  Country, 
he  waits  for  thee  there  :  God  himfeif  dwells  there  as 
the  Fountain  of  Felicity,  and  fhall  be  no  more  ab- 
fent  from  thee.  Thou  fhalt  no  more  complain  of 
the  Withdrawings  of  the  Light  of  his  Countenance, 
or  the  fhort  Vifits  of  his  Grace  :  Thou  fhalt  fit  fo- 
litafy  no  more,  nor  mourn  under  the  dark  Eclipfes 
of  the  Sun  of  Righteoufnefs :  'Tis  the  Pleafure  of 
that  Heaven  thou  hopeft  for^  to  be  for  ever  with  tby 
Lord,  to  behold  his  Glory,  to  fee  him  as  be  is,  and 
to  be  made  like  bim,  and  wilt  thou  not  enter  in  at 
the  Gate  into  the  new  Jerufalem  when  he  calls  thee, 
but  tremble   and  ftarc   backward ,    becaufe  there 

is 


446  Death  a  BIeJfingy  &c.       Vol.  II. 

is   a    £hort   dark  Valley  that   lies   on   this  fide  of 

M 

Remember,  O  my  Soul,  Death  is  thine :  There's 
nothing  in  that  dark  Valley  mall  hurt  thee.  Lift 
up  thy  Head,  arife,  and  make  thy  felf  out  of  the 
Duft.  Let  thy  Faith  take  a  fweet  ProfpecT:  over  the 
little  Hills  of  Time,  and  beyond  the  Vale  of  Death: 
Look  far  into  the  invifible  World,  and  banifh  all 
thy  Fears  under  the  ftrong  Allurement  of  the  Joys 
that  are  prepared  for  thee  ;  wait  with  Pleafure  for 
the  Hour  of  thy  Departure,  and  rejoice  and  triumph 
when  the  divine  Meflage  fliall  come.  While  thou 
continued  here,  Life  is  thine  ;  When  thou  goeft 
hence,  Death  is  thine  \  Things  prefent  and  Things  to 
come  are  thine  ;  and  the  invifible  World  ,to  which 
thou  art  haftening  has  everlafting  Joys  in  referve 
for  thee  :  Heaven  it  felf  is  thine  :  Heaven  is  the  In- 
heritance of  all  the  Saints  :  The  Glories  laid  up 
there  are  waiting  for  thy  Poffeffion  :  The  DilTolu- 
tion  of  thy  earthly  Tabernacle  fhall  convey  thee  in- 
to the  midft  of  them. 

Awake,  arife  and  meet  the  happy  Moment,  when 
thou  (halt  be  undreft  of  this  finful  Flefh  and  Blood  : 
O  let  thefe  defiled  Garments  ever  fit  loofe  about 
thee,  that  they  may  be  call  off  without  Pain  and 
Regret :  Go,  my  Soul,  at  the  Summons  of  thy  God 
and  Father,  and  when  the  Symptoms  of  dying  Na- 
ture fliall  fay,  Hark,  he  calieth  thee.  Let  thy  Faith,  and 
thy  Love,  and  thy  Joy  anfwer,  Lord,  I  come.  Go, 
my  Soul,  at  the  Invitation  of  thy  Redeemer,  at  the 
Voice  of  thy  Beloved  :  Behold  he  appears,  he  comes ; 
Go  forth  and  meet  him.  Drop  this  flefhly  Clothing 
with  holy  Delight ;  arife,  -put  on  tby  beautiful  Gar- 
ments and  mine,,  for  the  Glory  of  the  Lord  is  rifing 
upon  thee :  Go  mine  among  the  Spirits  of  the  Juft 
made  perfecl,  thy  felf  a  Spirit  releas'd  from  Earth, 
and  diverted  of  all  Imperfection.  O  happy  Farewel 
to  Life  and  Time !  0  glorious  Entrance  into  Im- 
mortality ! 

SER- 


Sferm.  XLIV.       The  DoStrine,  &c.  447 


SERMON*  XLIV. 

The  Do&rine  of  the  Trinity,  and  the 
life  of  it. 


E  p  h  es.  ii.   18. 

Through  him  we  both  have  Accefs  by  one  Spirit 
unto  the  Father. 

THERE  is  hardly  another  Text  in  the 
Bible  of  fo  fhort  an  Extent  that  contains 
in  it  fo  much  of  the  Subftance  and  Glory 
of  our  holy  Religion.  Here  we  have,  (1.)  The  Do- 
ftrine  of  the  blejfed  Trinity  plainly  reprefented.  The 
Father  and  the  Holy  Spirit  are  exprefly  named,  and 
the  little  Word  H  1  m  mod  evidently  refers  to  Cbrifi 
the  Son  of  God,  who  is  mentioned  before,  ver.  13. 
t2.)  We  read  alfo  in  this  Verfe  the  important  Ufe  of 
this  great  Dollrine  :  We  muft  have  Accefs  to  God  the 
Father  through  the  Mediation  of  his  Son  by  the  Aids 
of  the  Holy  Spirit :  And  (3.)  there  is  the  Union  of  all 
Nations,  and  the  Harmony  of  all  the  true  Worfhippers 
of  God  held  forth  in  the  Words,  We  both  have  Accefs. 
This  is  the  common  and  univerfal  Method  of  Ap- 
proach to  God,  for  it  is  provided  for  the  whole 
World,  which  is  here  diftinguifhed  into  Jews  and 
Gentiles.  We  BOTH  have  Accefs  to  the  Father  by  one 
Spirit,  through  one  Lord  Jefus. 

Thefc 


448  The  Dottrine  of  the         Vol.  It 

Thefe  three  fhall  be  the  chief  Divifions  of  my 
pifcourfe,  and  I  fhall  confider  each  of  them  diftindt- 

Firft,  The  Doclrine  of  the  Heffed  Trinity  is  here  re- 
prefented  to  us,  the  Father,  the  Son,  and  the  Holy 
Spirit :  And  in  orfler  to  fet  this  Article  of  our  Faith 
in  the  moft  plain  and  eafy  Light,  for  the  Ufe  of  com- 
mon Chriftians,  I  would  draw  it  out  as  far  as  Scrip- 
ture evidently  leads  the  way  into  feveral  Propofitions. 

But  Here  let  it  be  obferved,  that  I  am  not  going 
to  prefent  you  with  any  of  thofe  particular  Schemes  of 
Explication  of  this  Doctrine  which  have  divided  the 
Trinitarian  Writers,  but.  nakedly  to  reprefent  it  ac- 
cording to  its  mod  obvious  Appearances  in  Scrip- 
ture, and  yet  in  fuch  a  manner  as  almoft  all  our 
Divines  have  received  and  delivered  ir>  who  may 
differ  in  particular  Schemes  of  Explication,, 

Prop.  I.  God  is  a  Spirit,  allwife,  and  almighty, 
infinite,  erernal,  unchangeable,  and  incomprehen- 
fible  by  any  Creature  ;  the  firft,  thegreatelt,  and 
the  beft  of  Beings. 

Since  the  Word  of  God  affures  us  that  he  is  a  Spi- 
rit, John  iv.  24.  fince  Men  are  called  his  Offspring, 
Acts  xvii.  28.  fince  Man  is  the  Image  of  God,  1  Cor. 
xi.  7.  it  is  evident  that  God  teaches  us  to  conceive 
of  himfelf  in  a  way  of  Refemblance  to  our  own  Souls, 
which  are  Spirits.  We  are  therefore  to  conceive  of 
him  as  a  Being  which  has  Underftanding  or  Confci- 
oufnefs  and  Knowledge,  which  has  a  free  Will  and 
Power  of  Operation  ;  for  thefe  are  the  clearelt  and 
beft  Notions  that  we  have  of  a  Spirit :  And  the 
Scripture  it  felf  frequently  applies  them  all  to  Cod, 
and  fpeaks  of  his  Underftanding,  Will,  and  Power. 

Yet  ftill  let  us  remember  that  we  muft  conceive  of 
thefe  things  in  God  in  the  higheft  and  greateft  Per- 
fection poffible,  removing  always  from  our  Idea  of 
God  every  thing  that  is  imperfect,  and  railing  this 
Idea  infinitely  above  every  Power  and  Quality  that 
is  in  our  own  Souls.  He  hath  infinite  Wifdom  or  Un- 
derftanding, 


Serm.  XLIV.  and  the  Ufe  of  it.  44.9 

derftanding,  to  know,  contrive,  and  decree  all  his 
Works,  and  infinite  Power  to  execute  and  effect  his 
Decrees.  Every  thing  in  God  tranfeends  the  higheft 
Conceptions  of  Man. 

Prop.  II.    There  is  but  one  only,  the  living  and 

the  true   God.      There  is  but  one  Godhead,    one 

Divinity  ;    for  fince  God  is  the  firft,  the  greateft, 

and  the  beft  of  Beings,  there  can  be  but  one  that  is 

the  very  firft,  the  very  greateft,  and  the  very  bed. 

Befides,  God  is  a  felf-Jujficient  Being,  and  can  wane 

nothing  from  another,  Atts  xvii.  25.    he  is  an  all- 

Jufficient  Being,  and  can  do  every  thing  of  himfelf, 

Job  xlii.  2.    and  therefore  he  cannot  poflibly  ftand 

in  need  of  any  other  Being  befide  himfelf.     Within 

himfelf  the  one  God  potteries  al]  pofllble  Perfection. 

Two   fuch  all-fujficient  Beings  could  do  no  more 

than  one  could  do,  either  with  Regard  to  their  own 

Bleflednefs,  or  with  Regard  to  Creatures  ;  for  if  two 

could    make  each   other   more  blefied,    or  do  any 

thing  more  toward  Creatures  than   one  could  do, 

then  each  of  them  alone  could  not  btfelf-fufficient,  nor 

all-fufficient  ;    each  of  them   could  not  be  a  God,  if 

they  could  want  any  Help  from  another. 

Thence  it  follows,  that  there  cannot  be  two  Gods ; 
for  fince  each  of  them  muft  be  felf-fufficient ,  i.  e.  fuf- 
ficient  for  himfelf,  and  all-fufficient,  i.  e.  fufficient  for 
all  other  Purpofes  whatfoever,  one  of  thefe  two 
Gods  would  be  utterly  needlefs  and  ufelefs  :  But  it  is 
abfurd  to  imagine  that  a  God  is  an  ufelefs  or  needlefs 
Being  •,  therefore  there  can  be  no  other  God  but  one. 
This  is  the  great  and  univerfal  Dictate  of  the 
Light  of  Nature,  and  this  is  the  conftant  Doctrine 
of  Scripture  in  the  Old  and  New  Teftament  :  And 
indeed,  this  Unity  of  the  Godhead  is  a  peculiar  Glory 
of  all  the  Religions  that  God  hath  given  to  Men, 
and  whereby  they  are  diftinguiflied  from  the  falfe 
Religions  of  the  Heathen  Nations,  who  did  generally 
profefs  more  Gods  than  one.  God  hath  always  taken 
Care  to  fecure  to  himfelf  an  unrivall'd  Dignity  and 
Vol.  II.  Gg  Majefty 


4£b        *The  DoBrine  of  the  Trinity,     Vol.  1L 

Majefty  in  all  his  Difpenfations.     This  is  the  Lan- 
guage of  God  by  Mofes,  Hear,  O  Ifrael,  the  Lord  thy 
God  is  one  Lord,  Deut.  vi.  4.    And  Chrift  confirms 
this  Doctrine  mod  abundantly  in  the  New  Teita- 
ment,  and  that  in  the  very  fame  Words,  Mark  xii. 
29.    And  he  commends  the    Scribe  for   affirming, 
There  is  one  God,  and  there  is  no  other  but  he.     This  is 
the  Foundation  and  Balis  of  all  that  can  be  called 
true  Religion  in  every  Nation,  and  in  every  Age  fince 
the  World  began.     And  when  a  Multitude  of  Na- 
tions had  loft  this  Doctrine  of  the  one  God,  and  fell 
into  the  Worfhip  of  many  whom  they  called  Gods, 
it  was  one  great  Defign  of  Chrijiianity,    to  deftroy 
Potytheifin  (or  the  Doctrine  of  many  Gods;  among 
the  Nations  of  the  World,    and  to  reduce  them  more 
univerlally  to  that  ancient  and  eternal  Truth,  which 
fome  of  their  own  Philofophers  profefTed,  (viz.)  that 
there  is  but  one  true  God. 

Prop.  Ill,  This  one  God  hath  revealed  himfelf 
by  the  Light  of  Nature  as  well  as  by  Scripture,  to 
be  the  firft  Caufe  of  all  Things  in  Heaven  and  Earth, 
vifibleand  invifible,  the  Creator  and  Governor,  the 
original  Poffeflbr  and  the  fovereign  Lord  of  all  other 
Beings  whatfoever.  And  as  he  is  the  original  Lord 
of  all,  he  requires  the  Worfhip  and  Homage  of  all 
his  intelligent  Creatures :  He  demands  holy  Obedi- 
ence to  his  Laws,  and  humble  Submiflion  to  his 
Providences  ;  and  upon  this  Account  even  fome  of 
the  Ancients  by  the  Light  of  Nature  have  called 
him,  Father  of  all. 

Prop.  IV.  The  great  God  hath  more  clearly- 
made  himfelf  known  in  his  Word  under  the  pergonal 
and  relative  Character  of  a  Father,  i.  e.  as  a  Perfon 
bearing  the  Relation  of  a  Father,  and  that  not  only 
to  Angels  and  Men  who  are  called  the  Sons  of  Goa\ 
but  he  is  a  Father  alfo  to  our  Lord  Jefus  Chrift  him- 
felf, tho'  in  a  far  more  excellent  and  fuperior  Way, 
for  Chrift  is  the  only  begotten  Son.  Yet  it  may  be  noted 
that  God  is  never  called  the  Father  of  the  Holy  Ghoft. 

Undex 


Serm.  XLI V.  and  the  TJfe  of  it.  45 1 

Under  this  pergonal  Character  of  the  Father,  the 
great  God  appears  in  Scripture  as  the  prime  Agent 
and  Ruler  in  all  the  Kingdoms  of  Nature  and  Grace, 
and  Glory  :  The  Father  is  eminently  Lord  of  Hea- 
ven and  Earthy  as  Chrtfi  himfelf  calls  him  *.  He  fu- 
ftains  the  Digniiy  and  Majefty  of  Godhead,  and 
maintains  the  divine  Rights  and  Prerogatives  of  it  in 
Heaven,  Earth  and  Hell. 

It  is  under  this  f.erfonal  Character  that  he  appears 
in  my  Text  as  that  God  and  Father  who  receives  the 
Homage  and  Worfhip  of  finful  Men,  returning  and 
approaching  to  him  through  Jefus  Chriji  his  Son, 
and  by  his  Holy  Spirit. 

Prop.  V.  God  the  Father  is  reveal*d  in  Scripture 
as  tranfacting  his  Affairs  that  relate  to  his  Creatures 
through  Jefus  Chriji  his  Son,  and  by  his  Holy  Spirit. 
'Tis  by  his  Son  he  made  the  Worlds,  Heb.  i.  2.  It  is 
by  his  Spirit  he  formed  the  Hoft  of  Heaven,  Pfal.  xxxiii. 
6.  Ic  is  by  his  Spirit  he  renews  the  Face  of  the  Earth, 
and  covers  it  with  living  Creatures,  Pfal.  civ.  It  is 
by  his  Son  he  redeems  finful  Mankind  from  Hell, 
and  by  his  Spirit  he  fanctifies  them  and  makes  thern 
lit  for  Heaven. 

Note,  The  Son  of  God  is  fometimes  called  the  Word 
of  God,  and  God  is  faid  to  a£t  by  his  Word  as  well  as 
by  his  Son  "f\ 

Thefe  are  the  bleffed  Three  who  by  the  Chriflian 
Church  for  many  Ages  have  been  call'd  the  Holy 
Trinity.     The  clear  and  diftinct  Revelation  of  them 

*  Matt.  xi.  2$.  Jejus  faid,  I  thank  thee,  O  Father,  Lord  of  Hea- 
ven and  Earth  ;  ver.  17.  All  Things  are  delivered  to  me  of  my 
father. 

f  I  do  not  here  affert  any  thing,  or  make  any  Enquiries,  whe- 
ther or  how  far  the  Idea  of  the  Word  of  God  may  dirler  from  the 
Idea  of  the  Son  of  God,  becaufe  this  has  been  controverted  among 
orthodox  Writers.  'Tis  very  plain  and  certain  that  both  thefe 
Names  belong  to  Jefus  Chriff,  the  fecond  Perfon  in  the  facred 
Trinity  ;  and  this  is  fufricient  for  my  prcfent  Purpofe,  lrnce  I  defign. 
to  avoid  all  particular  Controversies  about  Modes  of  Explication 
{n  this  Place. 

Gg  2  and 


'452         The  Dotfrhle  of  the  Trinity,     Vol.  IL 

and  their  various  Offices  to  us  in  the  Gofpel  is  the 
chief  Glory  of  the  Chriftian  Religion,  and  therefore 
we  are  initiated  or  admitted  into  the  Profefiion  of 
this  Religion  by  being  baptized  into  the  Name  of  the 
facred  Three,  the  Father,  the  Son,  and  the  Holy  Spirit. 

Having  furvey'd  the  fcriptural  Reprefentations  of 
God  the  Father  in  the  foregoing  Propofitions,  let  us 
now  confider  what  is  the  firft,  the  mod  plain  and 
obvious  manner  wherein  the  Scripture  reprefents  to 
us  the  Son  of  God  and  the  Spirit  of  God,  and  by  degrees 
rife  up  to  the  feveral  and  more  compleat  Descriptions 
of  them  in  the  Bible. 

Prop.  VI.  The  Son  of  God  is  fpoken  of  generally 
in  the  New  Teflament  as  a  very  glorious  Perfon, 
who  was  fome  way  begotten  of  the  Father ,  i.  e.  derived 
from  God  the  Father,  or  hath  fome  fpecial  Relation 
to  him  as  an  only  begotten  Son,  John  i.  18.  as  the  firft 
"begotten  of  God,  Heb.  i.  6.  as  the  fir  ft -born  of  every 
Creature,  Col.  i.  15.  who  was  with  God,  and  had  Glo- 
ry with  the  Father  before  the  World  was,  John  xvii.  5. 
By  whom  God  made  the  Worlds,  and  created  all  Things, 
•vifible  and  invifible,  Col.  i.  16.  Heb.  i.  2,3.  who  came 
forth  from  the  Father,  and  came  into  this  World,  John 
xvi.  28.  who  took  Fie flo  and  Blood  upon  him  feventeen 
Hundred  Years  ago,  Heb.  ii.  14.  and  thus  was  made 
of  a  Woman,  Gal.  iv.  was  born  of  the  Virgin  Mary  in 
an  extraordinary  manner,  without  an  earthly  Father, 
Luke\.  35.  and  was  for  this  Reafon  alfo  called  the 
Son  of  God,  who  lived  above  thirty  Years  a  Man  a- 
mong  Men,  taught  divine  DocTrine  here  on  Earth, 
and  wrought  various  divine  Wonders  to  confirm  it, 
was  crucify 'd  by  the  Jews  and  Romans,  roie  again 
from  the  Dead,  left  this  World,  and  afcended  to  his  Fa- 
ther and  our  Father,  to  his  God  and  our  God,  John 
xx.  17. 

Prop.  VII.  As  this  Defcription  raifes  Jefus  Chrifi 
far  above  the  Dignity  of  Angels,  and  carries  fome- 
thing  divine  in  it,  fo  there  are  feveral  exprefs  Aicrip- 
tions  of  true  and  proper  Divinih  or  Godhead  to  him. 

This 


Serrq.  XLIV.      and  the  Ufe  of  it.  453 

This  glorious  Perfon  Jefus,  the  Son  of  God,  hath 
divine  Names,  Titles,  Attributes,  Operations,  and 
Worfbip  afcribed  to  him,  even  fuch  whereby  God 
the  Father  himfelf  is  known  and  diitinguifhed  to  be 
the  true  God,  &c. 

Is  the  Father  called  the  Lord  our  God  often  in  Scrip- 
ture ?  So  Thomas  calls  Chrid,  My  Lord,  and  my  God, 
John  xx.  28.  Is  the  father  called  the  Firjl  and  the 
Lajly  Ifa.  x\\v.  6.  So  is  the  Son,  Rev.  i.  iy.  and 
xxi.  13.  Is  the  Father  called  Jehovah,  the  mighty 
God,  and  God  blejfedfor  ever  ?  So  is  Cbrijl,  Jer.  xxiii. 
6.  ifa.  ix,  6.  Rom.  ix.  5.  Chriji  is  that  Jehovah 
whom  all  the  Angels  of  God  niuji  worjhip,  PfaJ.  xcvii. 
17.  compared  with  lleb.  i.  6.  Chriji  is  that  God, 
that  Jehovah,  who  laid  the  Foundation  of  the  Earth, 
and  the  Heavens  are  the  Work  of  his  Hands,  Heb.  i. 
io,  12.  compared  with  Pfal.cW.  22,  25.  He  is  that 
Lord  and  God  who  afcended  on  high,  and  led  Captivity 
captive,  Pfal.  lxviii.  18.  compared  with  Eph.  iv.  8. 
He  is  that  Jehovah  on  whofe  Name  thofewho  callfhall 
be  delivered,  ofrfaved,  Joel  ii.  32.  compar'd  with 
Rom.  x.   13. 

Thefe  and  many  other  Scriptures  prove  that  Jefus 
Chriji  may  be  properly  called  true  God:  For  our 
God  is  a  jealous  God,  jealous  o{  his  Flonour  and  di- 
vine Prerogatives,  Exod.  xxxiv.  14.  Jehovah  is  his 
Name,  and  he  will  not  give  his  Name  and  Glory,  his 
peculiar  Titles  and  Attributes,  to  another,  Ifa.  xlii. 
8.  Therefore  fmce  Chriji  the  Son  of  God  has  thefc 
divine  Names,  Titles,  and  Glories  attributed  to  him, 
he  mull  have  true  Godhead  belonging  to  him  alfo. 

Prop.  VIII.  Thus  the  Son  of  God  plainly  appears 
to  be  a  complex  Perfon,  who  has  twodiftindt  Na- 
tures united  in  him,  (viz.)  God  and  Man  :  And  un- 
der this  Character  he  is  feveral  Times  reprefented  in 
Scripture  in  the  Old  and  New  Teftament.  He  is 
the  Child  who  is  born,  and  yet  the  mighty  God,  Ifa.  ix. 
6.  He  is  the  righteous  Branch  oj  Davyi,  whofe  Name 
1$  Jehovah  our  Righteoufnefs,  &c.  Jer.  xxiij.  5,  6. 
G  g  3  Ho 


454  ^e  DoBrine  of  the  Trinity,  Vol.  II. 
He  is  Emmanuel,  or  God  with  us,  Matt.  i.  23.  He 
is  the  Word  who  w^j  wi7&  God,  who  was  God,  and 
was  made  Flejh,  John  i.  1,  14.  He  is  God  (even  the 
/  God)  manifeft  in  the  Fltfh,  who  was  taken  up 
in  Glory,  1  Tim.  in.  15,  16.  He  is  a  Man,  in  whom 
dwells  all  the  Fulnefs  of  the  Godhead  bodily,  Col.  ii.  9.  a 
jlf <z#  of  the  Seed  of  David,  and  yet  God  over  all,  bkfjed 
forever,  Rom.  ix.  5.  True  God  and  true  Man  are 
united  in  this  wondrous  Perfon,  as  one  complex  Prin- 
ciple of  Doing  and  Suffering  :  And  thereby  he  is 
divinely  fitted  for  thofe  bleffed  Offices  which  he  fu- 
ftains,  the  Work  which  he  performs,  and  the  Wor- 
ihip  which  he  receives.  God  redeemed  his  Church  with 
bis  own  Blood :  Worthy  is  the  Lamb  that  was  /lain  to 
receive  Glory  and  Bleffing,  A€k%xx.  28,    Rev.  5,  12. 

This  is  the  moft  plain  and  clear  Account  which 
the  Scripture  gives  us  of  Chrijl  the  Son  of  God.  Now 
]et  us  enquire  what  is  the  molt  eafy  and  obvious  No- 
tion of  the  blefTed  Spirit  in  Scripture. 

Prop.  IX.  The  Spirit  of  God  feems  to  be  moft  u- 
fually  reprefented  in  the  Old  Teitaflient  and  in  the 
New,  as  a  diftindl  eternal  effential  Principle  in  the 
Godhead  *,  even  as  the  Spirit  of  a  Man  is  a  natural 
effential  Principle  in  Man.  This  is  the  Comparifon 
ufed  in  Scripture,  1  Cor.  ii.  11.  As  none  knows 
th-  Things  of  a  Man  fave  the  Spirit  of  a  Man  which  ii 
m  him,  even  fo  the  Things  of  God  knoweth  none  but  the 
Spirit  of  God.  A  Numbed  of  other  Texts  feem  to 
confpire  in  this  Reprefentation,  Pfal.  exxxix.  7.  Whi- 
ther/ball I  go  from  thy  Spirit,  whither  [hall  I  flee  from  thy 
Prefnce  <*  where  the  Term  Spirit,  fignifies  God  him- 
felf,  or  a  diftinct  Principle  in  the  divine  Effence. 
Pfal.  cvi.  33.  The  Children  of  Ifrael  provoked  his  Spirit. 
Ifa.  lxi,  10.    They  rebelled  and  vexed  bis  holy    Spirit, 

*  The  pious  and  venerable  Dr.  Owen,  in  his  Difcourfe  of  the 
JboBrhe  of  the  Trinity,  makes  no  Scruple  to  ufe  the  Term,  DifiinB 
Principles  of  Operation,  and  rcprefents  them  as  fubjljling  in  one  God' 
head,  in  the  fame  Mvine  BJfence  or  Being ;  and  this  he  docs  in  fc- 
veral  Tlaces  of  that  Difcourfe. 

even 


Serm.  XLIV.  and  the  Ufe  of  it.  45  £ 

even  as  the  Spirit  of  a  Prince  is  provoked  and  vexed 
by  the  Rebellion  of  his  Subject?.  So  Eph.  iv.  30. 
Grieve  not  the  holy  Spirit  of  God  where  ye  are  fealed, 
Zach.  vi.  8.  Tbefe  have  quieted  my  Spirit  in  the  North 
Country,  8(c. 

As  the  Spirit  of  a  Man  or  of  any  livifig  Creature -f 
does  not  imply  another  Being  derived' from  that 
Creature,  but  a  natural  Principle  of  Operation  in 
the  very  EfTence  of  that  Creature,  and  whereby  that 
Creature  acts,  fo  the  holy  Spirit  is  generally  called 
the  Spirit  of  God,  not  to  denote  another  inferior  Being 
derived  from  God,  but  fome  eternal  glorious  Prin- 
ciple in  the  very  EfTence  of  God,  lome  Principle  in, 
and  of  the  true  and  eternal  Godhead,  by  which  God 
operates.  So  Pfal.  xxxiii.  6.  The  Hojis  of  Heaven 
are  formed  by  the  Breath  (or  Spirit)  of  God.  Job  xxvi. 
13.  By  his  Spirit  he  garnifljed  the  Heavens.  Pial.  li.  1 2, 
David  prays  that  God  would  uphold  him  by  his  free 
Spirit.  Rom.  viii.  11.  God  fkall  quicken  your  mortal 
Bodies  (that  is,  raife  you  from  the  Dead  J  by  his  Spi- 
rit that  dwelleth  in  you.  Thus  God  createth  the 
World,  and  raiieth  the  Dead  by  his  Spirit,  as  an  Al- 
mighty Principle  of  Operation  *. 

Prop.  X.  This  divine  Principle,  the  Spirit  of  God, 
is  fometimes  reprefented  in  a  perfonal  Manner,  as  a 
divine  Perfon  or  fiver  eign  intelligent  Agent,  even  as 

*  It  might  be  added,  perhap?  under  this  Proposition,  that  when, 
the  Spirit  of  Cod  is  reprefented  as  fpeaking  or  acting  in  Believers, 
he  feems  to  be  defenbed  as  the  Stint  of  the  Father,  or  a  divine 
Almighty  Principle  really  belonging  to  God,  which  operates  in. 
them,  but  is  entirely  diftinct  and  different  from  their  own  Spirits, 
{6  Matt.  x.  16.  It  is  not  you  that  /peak,  hut  the  Spirit  of  your  Fa- 
ther that  fpeaketh  in  you.  'Tis  this  fame  Spirit  of  God  which  taught 
their  Tongues  to  fpeak  ftrange  Languages,  and  wrought  Miracles 
by  their  Lips  and  their  Hands.  'Tis  manifefted  as  a  divine  Prin- 
ciple of  Agency  fpeaking  and  acting  in  them,  infinitely  different 
from  all  their  own  human  Principles  of  Acting  :  This  appear '-d 
eminently  in  the  primitive  and  infpired  Chriftians,  and  in  the 
antient  Prophets  ;  they  were  acted  as  by  another  Spirit,  or  a  di- 
vine active  Principle;,  diftinct  from,  and  vaftly  fuperior  to  their 
pwfl.  ' 

G  g  4  the 


456         The  Doftrine  of  the  Trinity,     Vol.  II. 

the  true  eternal  Godhimfelf  with  divine  Names,  Ti- 
tlesi  Attributes,  &c.  So  the  Sprit  of  a  Man,  though 
it  be  but  one  diftindt  Principle  in  Man,  yet  is  fome- 
times  reprefented  as  the  Man  bimjelf:  And  this  is 
very  common  in  the  Hebrew  Idiom,  and  fometimes 
in  other  Languages.  There  are  feveral  Inftances  of 
this  Reprefentation  of  the  Spirit  of  God  in  Scripture. 
Is  God  the  Father  the  God  of  Ifrael  ?  And  is  not  the 
holy  Spirit  fo  too?  2  Sam.  xxiii.  2,  3.  The  Spirit  of 
Jehovah  f pake  by  me,  the  God  of  Ifrael  faid.  The  Holy 
Ghoft  is  that  Jehovah  who  vtzsteinpted  by  the  Jews 
in  the  Wildernefs  :  Compare  Pfal.  xcv.  3.  with  Heb*. 
iii.  7,  8,  9.  He  is  that  God  that  dwells  in  the  Saints 
as  in  his  Temple,  1  Cor.  iii.  16,  17.  and  vi.  iq.  He 
is  that  God  to  whom  Ananias  told  a  Lye  ;  A&s  v.  3,  4. 
Thou  haft  not  lyed  unto  Men,  but  unto  God.  He  is  that 
divine  Perfon,  who  faid,  Separate  me  Paul  and  Bar- 
nabas for  the  Work  whereunto  1  have  called  them,  Acts 
xiii.  2.  He  is  that  divine  Agent,  who  fent  Peter 
to  Cornelius,  Acts  x.  20.  The  Spirit  faid  to  him,  Be- 
hold  two  Men  feek  thee,  go  with  them,  for  I  have  fent 
them  *. 

Here  note,  That  there  are  fome  Places  of  Scrip- 
ture, wherein  it  is  pretty  difficult  to  determine,  whe- 
ther the  holy  Spirit  be  reprefented  as  the  fovereign 
divine  Agent,  i.  e.  God  himfelf  ;  or,  as  a  diftintl 
Principle  in  the  Godhead,  by  which  God  the  Father 
acts.  And  upon  this  Account,  fome  Texts  may  be 
fairly  interpreted  both  Ways  without  any  Inconve- 
nience :  Yet  in  other  Places,  this  Diftinction  is  plain- 
ly obferv'd,  as  may  appear  by  feveral  of  thefe  Scrip- 
tures which  I  have  cited. 

Prop,  XI.  Sometimes  this  divine  Principle,  the 
holy  Spirit,  is  reprefented  in  a  perfonal  Manner-,  but 
in  a  fubordinate  Character,    and  as  a  Perfon  more 

*  Here  I  take  Occafion  to  correct  a  Mifiake  of  my  Memory,  in 
my  laft  Dijfertations  on  the  Trinity ',  page  1 96.  where  I  did  not  re- 
member that  the  Pronoun  J,  was  apply 'd  to  the  Holy  Spirit,  in  the 
New  Teftarnent. 

directly 


Serm.  XLIV.      and  the  Ufe  of  it.  457 

directly  acting  according  to  the  Oeconomy  of  the 
Gofpel.  Then  he  is  fet  forth,  not  only  as  -proceed- 
ing* from  the  Father,  but  he  is  defcribed  alfo  as  [en t 
both  by  the  Father  and  the  Son,  to  perform  various  Of- 
fices and  Operations  in  the  World,  and  efpecially  in 
the  Church.  John  xv.  26.  When  the  Comforter  is  come 
whom  I  will  fend  unto  you  from  the  Father,  even  the  Spi- 
rit of  Truth,  which  proceedeth  from  the  Father,  he  /hall 
teflify  of  me.  And  tho'  under  this  Idea  in  the  Chri- 
ftian  Oeconomy,  the  Spirit  is  reprefented  in  a  fub- 
ordinate  Manner,  yet  in  his  divine  Nature  or  God- 
head, he  is  truly,  efientially  and  eternally  One  with 
God  the  Father. 

If  this  Proportion  does  not  give  full  Satisfaction 
concerning  the  Reprefentation  of  the  holy  Spirit  in  a 
fubordinate  Manner  in  fome  Scriptures,  perhaps, 
the  next  Propofition  may  relieve  thofe  Difficul- 
ties. 

Prop.  XII.  The  Term  Spirit  and  holy  Spirit  in 
Scripture,  does  not  always  fignify  the  divine  Agent 
himfelf,  but  fomecimes  it  means  his  Gifts,  Graces,  and 
Influences :  Nor  is  this  at  all  ftrange,  for  Jefus  Chrijt 
himfelf  is  called  the  Word  of  God,  becaufe  he  reveals 
the  Will  of  God  to  Men  ;  and  yet  the  very  Laws 
and  Revelations  which  God  hath  given  to  Men  by 
J  ejus  Chrijl,  are  fometimes  alfo  called  the  Word  of 
Cod-,  fo,  though  the  Spirit  of  God  himfelf  diftribu.es 
Gifts,  and  Graces,  and  divine  Influences  among 
Men,  yet  thefe  very  Gifts,  and  Graces,  and  divine 
Influences  which  are  given  by  the  Spirit,  are  alfo 
fometimes  called  the  holy  Spirit.  This  has  been  al- 
ways granted  by  our  belt  Writers. 

*  I  do  not  here  enter  into  that  Queftion,  whether  the  holy  Spi- 
rit, confider'd  in  his  own  divine  Eflence  or  Subfiiience,  is  de- 
rived from  the  Father,  or  from  the  Son,  or  both  \  Buc  I  content 
my  felf  here  to  declare,  that  as  to  the  Oeconomy  of  the  Gofpel, 
and  the  Manner  of  Operation,  the  Spirit  proceeds  jrom  the  Father, 
and  is  fent  both  by  the  Father  and  the  Son.  This  is  plain  Scrip- 
ku:s>  and  beyond  all  Difpuce. 

And 


45 8        fbe  Doffirine  of  the  Trinity,    Vol.  II, 

And  perhaps,  this  may  be  the  Meaning  of  thac 
Term,  in  fome  of  thofe  Places  of  Scripture,  where 
the  Spirit  is  faid  to  be  poured  out  upon  Men,  to  be 
Jhed  down  on  the  Apoftles,  to  be  given  to  Believers 
by  laying  on  the  Hands  of  the  Apoftles,  where  Men  are 
faid  to  have  a  Portion  of  the  Spirit,  whether  greater 
or  lefs,  or  double  ;  or  perhaps,  where  the  Spirit  is  [aid 
to  be,  or  not  to  be  given  by  Meafure,  or  where  Perfons 
are  faid  to  be  filled  or  anointed  with  the  Spirit.  Per- 
haps, I  fay,  fome  of  thefe  fcriptural  Phrafes  may  be 
better  explained  concerning  the  Gifts,  Graces,  and 
Influences  of  the  holy  Spirit,  than  concerning  the  du 
vine  Agent  himfelf,  who  is  true  God.  It  feems  to  be 
much  more  proper  to  fay,  divine  Influences  are  Jhed 
down,  poured  out,  and  given  to  Men,  by  laying  on  of 
Hands,  &c.  than  to  fay,  that  the  true  God  himfelf  is. 
Jhed  down,  is  poured  out,  or  is  given  to  fome  Men  by  o- 
ther  Mens  laying  Hands  upon  them  j  or  than  to  fay,  we 
are  anointed  with  Cod,  or  God  is  given,  or  not  given  by 
Meafure,  &c.* 

*  There  are  feveral  other  Scriptures  that  confirm  this  Propor- 
tion. 'Tis  evident  that  it  was  the  Holy  Spirit  by  which  Elijah 
fpoke  and  acted,  and  yet  'tis  called  the  Spirit  of  Elijah,  i.  e.  his 
Gifts,  2  Kings  ii.  9,  15.  'Tis  the  Holy  Spirit  by  which  the  Co- 
rinthians fpake,  yet  'tis  called  the  Spirits  of  the  Prophets,  and  thefe 
are  faid  to  befubjecl  to  the  Prophets,  1  Cor.  xiv.  32.  which  would 
hardly  be  faid  concerning  the  divine  Agent,  or  Cod  himfelf.  See 
Pool's  Annotat. 

This  Proportion  does  by  no  means  deny  or  diminifh  the  Truth 
and  Glory  of  the  Spirit  of  God  dwelling  eminently  in  the  human  Na- 
ture of  Chrifi  (who  was  anointed  znd  filed  with  the  Spirit  )  and 
fubordinately  in  every  true  Chriftian  :  For  God  himfelf  is  faid  to 
dwell  in  his  People  as  in  his  Temple,  and  the  Spirit  of  God  dwells  in 
them,  and  abides  with  them  forever,  John  xiv,  16,  17.  For  he 
that  hath  not  the  Spirit  of  Chrifi,  he  is  none  of  his,  Rom.  viii.  9. 
But  this  Propofition  relieves  thofe  hai(h  and  unwarrantable  Ex- 
preflions  of  being  anointed  with  Gcd,  of  receiving  a  double  Portion  of 
God,  of  God  being  fled  or  poured  djwn  m  Men,  which  would  be  the 
plain  Confequence  of  interpreting  fuch  Scriptures  concerning  the 
divine  Agent  himfelf,  or  the  Holy  Spirit,  who  is  true  God  ;  and 
for  that  Reafon  our  Divines  have  generally  thought  it  proper  and 
ineceffary  to  interpret  many  cf  thefe  Expreflions  rather  concerning 
the  Gifts  i  Graces ,  and  Influences  of  tie  Spirit. 

This 


Serm.  XLIV.  and  the  Ufe  of  it.  459 

This  has  been  the  general  Senfe  of  all  our  Divines 
in  this  Matter,  and  1  thought  it  necefiary  to  inferc 
this  Propofition  here,  that  it  might  more  evidently 
appear,  that  though  in  fome  Scriptures  the  Term 
Spirit  and  Holy  Spirit,  may  fignify  his  Gifts,  Graces 
and  Influences,  yec  this  does  not  at  all  derogate  from 
the  true  and  eternal  Godhead,  which  is  plainly  af- 
cribed  to  the  /fo/y  Spirit  in  ether  Places. 

Here  note,  Though  'tis  hard  to  determine  always 
with  certainty,  when  the  Holy  Ghoji  or  Spirit  of  God 
fignifies  the  divine  Agent  himfelf,  and  when  it  denotes 
his  Influences  ;  yer  there  are  fome  Texts  wherein  the 
Senfe  is  plain  and  evident. 

Prop,  XIII.  Tho'  the  Son  and  Spirit  are  true 
Cod  as  well  as  the  Father,  yet  all  our  Divines  uni- 
v<  rally  acknowledge,  that  the  Language  of  Scrip- 
ture feems  to  afcribe  fome  fort  of  peculiar  Eminence 
or  fpeCial  Prerogative  to  the  Father,  in  fuch  Re- 
f;  cots  as  thefe. 

1.  The  Father  (  as  I  hinted  before)  is  always  re- 
prefented  as  the  firft  and  chief  Agent  in   Creation, 

in  Providence,  and  in  the  Affairs  of  Salvation  ;  the    « •> 
Father  is  drfcribed  and  exhibited  as  acting  by  his  Son,  \r  >r  1 
(or  Word)  and  by  bis  Spirit,  as  fending  them,  and  f,     ^ 
employing  or  ufing  them  as  Mediums  of  his  Agency:  J 
Whereas  the  Son  and  Spirit  are  never  reprefented  as 
chief  Agents  in  Comparifon   with    the  Father  ;  nor  \ 
arj   they  faid  in  this  Manner  to  act  by  the  Father, 
or  co  fend,  or  ufe  and  employ  him  as  fuch  aMe-^ 
dium   of  [heir  Acting.  j*  r  ' 

2.  When  the  Name  of  God  is  ufed  abfolutely  in  +  *\ 
Scripture,  it  generally  relates  to  the  Father.  This  ^  ^ 
appears  in  innumerable  Inftances :  As  for  Example,  «.*/•*. 
where  Chrift  is  called  the  Son  of  God,  the  Word  God  -^  _ 

plainly  fignifies  the  Father  ;  where  God  is  fpoken  of 

as  tranfacling  any  Thing  relating  to  Chrift  his  Son, 

or  to  the  Holy  Spirit,  it  means  generally,  if  not  al- 
ways, the  Father:  And  indeed,  this  Idea  of  God,  as 
the  Father  or  prime  Agent,  is  much  the  meft  fre- 
quent 


460         The  DoBrine  of  the  Trinity,     Vol.  II, 

quent  aqd  general  Senfe  of  the  Word  God,  in   the 
Old  and  New  Teftament,  as  all  Men  confefs. 

3.  The  Father  is  defcribed  as  the  only  true  God,  as 
the  one  God  even  the  Father,  and  that  in  fuch  Scrip- 
tures where  the  Son  or  Spirit  are  named  and  plainly 
diftinguifhed  from  him,  John  xvii.  3.  Chrijl  faith  to 
his  Father  ;  This  is  Life  Eternal  to  know  thee  the  only 
true  God,  and  J  ejus  Chrijl  whom  thou  hajlfent,  Eph.  iy. 
6.  There  is  one  Body,  one  Spirit,  one  Lord,  .  one  God 
and  Father  of  all.  1  Cor.  viii.  6.  To  us  there  is  but 
one  God,  the  Father,  of  whom  are  all  things,  and  one 
Lord  Jefus,  by  whom  are  all  things. 

Prop.  XIV.  Since  there  is  but  one  God,    even  the 

Father,  according  to  St.  Paul,  and  fince  the  Father 

is  the  only  true  God,  according  to  Cbrijl's  own  Ex- 

preflion,  then  the  Son  and  Spirit  cannot  have  another 

or  a  different  Godhead  from  that  of  the  Father :  But 

fince  the  Son  and  Spirit  alfo  are  true  God,  ir.  muft  be 

by  fome   Communion    in    the  fame    true  GodheacJ 

which  belongs  to  the  Father :  For  if  it  were  another 

podhead,  that  would  make  another  God  ;  and  thus 

r  •    the    Chriftian    Religion  would   have    two  or    three 

«.  v  Gods,  which  is  contrary  to  the  whole  Tenor  of  the 

.   .4  Gofpel  *. 

This 

«  *  Here    let  it  t>e  obferv'd,  that   I  do  not  enter  into  that  Quef- 

tion,  Whether  the  Godhead  which   is  afcribed   to  the  Son,  dots  al- 

\  ways  fignify  the  full,  compleat,  and  adequate  Idea  of  the  Godhead 

-  which    is   in  the    Father  ;  or  whether  in  fome  Scriptures  it  may 

mean  only  an  inadequate  Idea  of  Godhead,  which    may  be  fup- 

*  pofed  to   be  called  the  Word  or  the  Wifdom  of  God  ;  or  whether  it 

'      be  not  rather  the  intire  Godhead  under  the  fpecial  Idea  of  Wifdom  : 

•  ..  For  I  would  not  enter  into  any  particular  Schemes  of  Explication 

in  this  Sermon  :  But   in   general,  'tis  evident  from  Scripture   that 

"    '    the  Godhead  of  Chrifi,  and   that  of  the  Father,  muft  be  one   and 

the  fame  Godhead,  iince  there  are  not.  two  Deities. 

Let  it   be  obferved  again,  that  fuppofing  the  Godhead  of  the 
Father  and  the  Son  to  be  the  very  fame,  then  though  the  Father  has 
the  only  true  Godhead 'in  him,  the  Son  and  Spirit  are  not  excluded 
from  a  Communion  therein.     For  thus  it  may  be  made  to  appear,  • 
that  though  the  Father  be  called  the  only  true  God,  John  xvii.  ?- 

the 


Serm.  XLIV.      and  the  TJfe  $f  if>  46  i 

This  might  be  proved  from  many  Scriptures  and 
many  Reafonings  drawn  from  Scripture  :  I  fhall 
mention  two  or  three  of  them. 

1.  Cbriji  himfelf  faith,  John  x.  30.  land  7?iy  Fa- 
ther are  One,  i.  e.  One  in  divine  Power  and  God- 
I,  as  the  Context  leads  us  to  expound   it :  And 
as  been  the  moft  general  Senie  of  all  our  Tn- 
tan   Writers.    1  John  v.  7.  The  Apoftle  faith, 
e  are  three  that  bear  Record  in  Heaven,  the  Father, 
IVord  and  the   Spirit,    and  thefe  three  are  One  ; 
ch  is  ufually   explain'd,    thefe  three  are  one  in 
ity,  or  have  one  and  the  fame  Godhead.     Nor  do 
rwnow  any  better  Expofition. 
?.  The  Godhead  of  the  Father,    and  the  God- 
i    id  of  the  Spirit,  is  the  very  fame  Godhead  which 
is    ;n    Cbriji ,     and    which   wrought   his    Miracles, 
xiv.   10.  /  am  in  the  Father,  and  the  Father  is 
in       :  It  is  the  Father  that  dwelleth  in  me,  he  doth  ths 
jVo)    ,   i.  e.  the  Godhead  of  the  Father.    Matt.  xii. 
28.  J    us  by  the  Spirit  of  God  caji  out  Devils.     Now 
jf  there   .vereany  other  diftinct  Godhead  in  the  Son, 
befic'es     le  Godhead  of  the  Father,  or  of  the  Spirit, 
it  feems  to  be  fomewhat  ftrange  and  unaccountable 
that  the  Miracles  of  Cbriji  mould  never  be  plainly  a- 
fcribed  to  that  peculiar  diftinct  Godhead  of  the  Son, 
but    that    Scripture    mould   fo    often    tell    us,    ha 
wrought  his  Miracles  by  the  Holy  Spirit,  or  by  the 
Aid  of  his  Father.     I  think  therefore,  it  muft  at  leaft 
imply  thus  much,  that  the  Godhead  of  the  Father, 
the  Son,  and  the   Spirit,    is  but  one  and  the  fame 
Godhead.     And  'tis  this  fame  one  Godhead,  or  di- 
vine Efience,  that  is  united  perfonally  to  the  Man 
Jefus  Cbriji,  and  wrought  his    Miracles  :    It  is  the 
fame  Godhead  that  fubfifts  in  the  Father,  and  in  the 

the  Son  and  Spirit  may  be  true  God  alio  ;  yet,  perhaps,  this  Text 
might  receive  a  much  clearer  Explication,  by  appl}  ing  fome  par- 
ticular Scheme  in  order  to  interpret  ir,  but  this  is  not  my  preftnc 
Work 

Son, 


462         The  Do&rine  of  the  Trinity,      Vol.  II. 

Son,   whatfoever  perfonal    Diftinctiona  are   between 
them,  which  fhall  be  confider'd  immediately. 

3.  Many  of  thofe  Scriptures  in  the  Old  Tefta- 
ment,  which  apparently  refer  to  God  the  Father,  i.  e. 
to  the  great  God,  confidered  and  exhibited  as  the 
prime  Creator  and  Lord  of  all,  the  God  of  Abra- 
ham, Ifaac,  and  Jacob  5  I  lay,  many  of  thefe  very 
Scriptures  are  afcribed  to  Cbriji  in  the  New  Tefta- 
ment,  and  interpreted  concerning  Cbriji  j  particu- 
larly in  Rom.  x.  Rom.  xiv.  Eph.  iv.  Phil.  ii.  Heb.  i. 
which  I  think  could  not  be  a  juft  Interpretation,  if 
the  Godhead  of  Cbriji,  and  the  Godhead  of  the  Fa- 
ther, were  not  one  and  the  fame  Godhead. 

I  add  after  all,  This  hath  been  the  common  and 
general  Senfe  of  all  our  Protefhnt  Divines  at  Home 
and  Abroad,  That  the  Godhead  of  the  Father,  Son, 
and  Spirit,  is  but  one  and  the  fame  Godhead,  or  divine 
EJfence. 

Prop.  XV.  Yet  there  is  a  plain  Diftinction  held 
forth  in  Scripture,  between  the  facred  Three,  the  Fa* 
ther,  the  Son,  and  the  Holy  Spirit,  as  I  have  already 
declared  ;  even  fo  plain  and  ftrong,  as  that  they  are 
all  feveral  Times  reprefented  in  a  perfonal  Manner, 
and  are  fpoken  of  as  three  diftincl  Per  fins  *,  who 
have  different  Works  or  Offices,  attributed  and 
affigned  to  them. 

The  Father  is  reprefented  as  the  prime  Agent  in 
our  Creation,  and  Redemption,  our  Sanclification, 
and  Salvation  :  It  was  he  fent  his  Son  Jefus  Cbriji  to 
redeem  and  fave  us  from  Hell  :  It  is  he  fends  his 

*  Though  they  are  generally  call'd  three  diftintt  Perfom  by  our 
Divines,  yet  there  are  no  Writers  either  Abroad  or  at  Home,  thac 
ever  pretended  this  to  be  the  expreis  Language  of  Scripture  :  And 
there  are  very  few,  if  any,  of  our  moft  orthodox  Writers,  who 
ever  fuppofed  the  Word  Perfon,  was  to  be  taken  here  in  the  full, 
common,  and  literal  Senfe  of  it,  for  a  dlftinB  confeious  Being  ;  buc 
only  in  a  qualify  d  and  rejlraind  Senfe,  or  a  Senfe  that  is  analo- 
gous or  a-kin  to  the  common  Meaning  of  it  among  Men  :  For 
three  difiintt  Perfom  in  the  common  and  literal  Senfe  of  it,  would 
be  three  diftinct  Spirits,  which  very  few  Trinitarians  allow. 

Holy 


Serm.  XLlV.         and  the  Ufe  of  if.  463 

Holy  Sprit  to  enlighten,  fanctify,    and  comfort  us, 
and  to  prepare  us  for  Heaven. 

The  Son  is  reprefented  as  fent  by  the  Father  into 
this  World,  to  take  our  Flefh  and  Blood  upon  him, 
that  he  might  dye  to  redeem  us  :  He  becomes  our 
Prophet,  our  Prieft,  and  our  King,  to  compleat 
our  Salvation  :  He  fends  the  Holy  Sprit  from  the 
Father  to  dwell  in  his  People. 

The  Holy  Spirit  is  reprefented  as  fent  by  the  Fa- 
ther and  the  Son,  to  confirm  the  Truth  of  the  Gof- 
pel,  to  guide  us  into  all  Truth,  to  change  our  fin- 
ful  Natures  into  Holinefs,  and  to  wicnefs  with  our 
Spirits,  that  we  are  the  Children  of  God  :  He  is  ex- 
prefly  called  a  Witnefjer,  and  a  Comforter  or  Ad- 
vocate. 

Prop.  XVI.  Upon  the  whole  it  appears,  that 
there  is,  and  there  muft  be,  fome  real  Union  and 
Communion  in  Godhead  between  the  facred  Three, 
the  Father,  the  Son,  and  the  Holy  Spirit,  to  anfwer 
and  fupport  the  divine  Names,  Titles,  and  Attri- 
butes, &f,  which  are  afcribed  to  them  all  :  And 
there  is,  and  there  muft  be,  fome  fufficient  Diftin- 
clion  between  them,  to  fuftain  thefe  diftinct  pergonal 
Characters  and  Offices,  and  to  anfwer  to  thefe  di- 
ftincl:  Reprefentations  of  Scripture:  Tho*  how  far 
this  Oneness  of  Godhead,  and  this  perjonal  Diflinclioie 
extend,  may  not  be  eafy  for  us  to  find  out  exactly, 
and  to  defcribe  to  the  Underftanding  and  Satisfa&ioa 
of  our  Fellow-Chriftians. 

This  is  that  very  Queftion,  which  has  fo  much 
Difficulty  in  it  to  anfwer  :  This  has  been  the  hard 
Problem  of  Chriftianity,  in  almoft  all  Ages,  how 
to  reconcile  and  adjuft  this  Article  :  This  has  been 
the  folemn  Labour  of  our  feveral  Schemes  and  Hypo- 
thefes,  wherein  fome  of  us  would  be  glad  to  arrive 
at  clearer  Conceptions,  by  a  further  Search  of  the 
holy  Scriptures.  But  among  the  many  Attempts 
that  have  been  made  to  adjuft  this  Matter,  there 
is  not  one  which  is  univerfally  approved. 

2  Prop, 


4.6*4  ^e  Dodfrine  of  the  Trinity,     Vol.  it. 

Prop.  XVII.  Tho'  perhaps ,  we  may  not  find 
nor  determine  Clearly  and  precifely,  how  far  the 
facred  Three  are  the  fa?ne  as"  to  their  Onenefs  of  God- 
head, nor  how  far  they  are  different  as  to  their  diftintl 
perfonal  Chambers  i  yet  it  is  our  Duty  to  honour 
them,  according  to  the  Revelation  which  Scripture 
hath  made,  i.  e.  we  muft  pay  all  of  them  divine 
Honours,  fince  they  have  Communion  in  Godhead  ; 
and  we  muft  tranfact  our  important  Affairs  of  Sal- 
vation with  them  according  to  their  diftinct  Of- 
fices, as  our  Father  ,  our  Saviour,  and  our  San- 
ftifier. 

Thus  I  have  given  a  plain  fcriptural  Account  of 
the  Doctrine  of  the  Trinity,  without  entring  into 
thofe  particular  Explications,  whereby  Trinitarian 
"Writers  have  unhappily  divided  themfelves  into  fe- 
veral  contending  Parties.  And  I  have  done*  n%y  En- 
deavour to  exprefs  what  appears  to  be  the  firft,  the 
moft  plain,  and  obvious  Reprefentation  of  Things 
in  Scripture,  and  that  fo  inoffenfively  to  my  Bre- 
thren, who  own  and  believe  this  Doctrine,  that  I 
am  perfuaded,  there  have  been  but  few  Trinitarians 
thefe  hundred  Years  paft,  who  would  deny  any  one 
of  all  thefe  Propofitions :  Nor  am  I  confeious  to  my 
felf,  that  I  have  ever  written  any  Thing  inconfi- 
ftent  with  them,  in  any  of  my  Difcourfes  on  this 
divine  Subject. 

'  [  Here  is  a  proper  Divifion  of  this  Sermon  into  two 
Parts.  ] 

f 

The  fecond  Thing  contain'd  in  the  Text,  is,  the 
important  Ufe  of  this  great  Dotlrine  of  the  trinity »,  and 
that  is,  We  have  Accefs  to  the  Father  thro*  the  Sen  by 
the  Spirit. 

I  mail  not  ftand  here  to  debate,  whether./^  Accefs 
which  we  have  to  the  Father  in  my  Text,  refers  to  any- 
particular  Act  of  Worfhip,  or  to  our  general  return 
to  God  from  a  State  of  Sin,   Guilt,   and  Diftance. 

The 


Serm.  XLI V.  and  the  Ufe  of  it.  46^ 

The  Text  is  a  divine  Truth  in  both  thefe  Senfes : 
But  fince  it  fecms  to  be  the  chiet  Defign  of  i.he 
whole  Chapter,  to  mew  the  Way  of  our  return  to 
the  Favour  of  God,  and  a  State  of  Peace  and  Friend- 
fhip  with  him,  fince  we  are  faid  to  be  brought  near  to 
God  by  the  Blood  of  Chrifi,  Ver.  13.  I  fuppofe  it  can- 
not be  improper  to  take  this  Verfe  in  the  fame  ex- 
tenfive  Senfe  *.  But  if  the  Apoftle  mould  mean  our 
Accefs  to  God  in  particular  Acts  of  Worfhip,  here  in 
my  Text,  yet  I  am  fure  this  glorious  Sentence  is 
juftly  applicable  to  the  general  Accefs  of  a  Sinner 
to  God,  and  his  Introduction  into  a  State  of  divine 
Favour  :  For  it  muft  be  confeft,  that  our  firft  gene- 
ral return  to  God  from  a  State  of  Sin,  and  all  our 
gradual  Advances  to  greater  Nearnefs,  muft  be  (till 
expected  and  obcain'd  through  Chrifi,  and  by  the  Holy 
Spirit.^  *^-< 

Here  let  us  confider  the  different  Stations  or  Cha- 
rafters,  in  which  the  f acred  Three  are  reprefented  in 
this  great  and  important  Concern  of  our  Salvation, 
and  at  the  End  of  each  Representation,  I  mall  (hew 
briefly,  what  our  Duties  are  to  the  (acred  Three  in 
our  Approaches  to  God,  correfpondent  to  the  Sta- 
tions in  which  the  Gofpel  places  them. 

I.  God,  the  great  God  and  Father  of  all  is  here 
reprefented  as  fuftaining  the  Majefty  of  Godhead,  as 
the  fovereign  Lord  and  Governor  of  his  Creatures, 
and  my  Text  compared  with  the  foregoing  Verfes, 
difcovers  him  to  us  in  thefe  four  Views. 

1.  As  offended  with  his  Creature  Man,  on  the  Ac- 
count of  Sin,  ver.  3.  for  we  are  by  Nature  the  Children 
tf  his  Wrath,  we  arc  Strangers  and  Enemies  in  our 

*  I  might  take  Notice  here,  in  order  to  confirm  my  cxtenhVe 
Senfe  of  the  Text,  that  the  Word  Accefs,  in  one  or  more  Copies, 
is  ii^wtw,  Peace  :  And  the  Inference  which  the  Apoftle  makes  in 
the  next  Verfe,  Therefore  ye  are  no  more  Strangers  and  Foreigners, 
is  very  naturally  drawn  from  our  Accefs  to  God,  as  a  State  of 
Peace   with  God,  but  not  from  a  particular  AH  of  Wwfiip. 

Vol,  If.  H  h  Minds, 


466        The  DoBrine  of  the  Trinity,     Vol.  II. 

Minds ,  and  by  wicked  I Forks,  Col.  i.  We  are  afar 
off  from  God,  without  God,  and  without  Hope  in  the 
We'd,  Eph.  ii.  12.  Though  this  be  fpoken  par- 
ticularly of  the  Ephefian  Idolaters,  yet  in  a  Senfe  it 
true  of  every  Man  in  a  State  of  Nature. 

2.  God  appears  willing  to  be  reconciled,  ready  to  re- 
ceive us  upon  our  Return  to  him,  in  this  Chapter.  In 
other  Places  of  Scripture  he  is  reprefented  fu ting 
on  a  Throne  of  Grace,  approachable  by  finful  Crea- 
tures ;  and  this  is  fufficiently  imply'd  in  ver.  4.  He 
is  rich  in  Mercy,    and  has  loved  us  with  great  Love. 

3.  He  has  appointed  his  own  beloved  Son  Jefus  Chrift 
to  be  the  Reconciler.  We  are  utterly  unworthy  of  his 
Favour  or  Love  *,  nor  will  a  holy  God  fufFer  guilty 
Creatures  to  come  near  him,  without  a  proper  and 
honourable  Mediator  •,  and  fince  we  could  not  pro* 
vide  our  felves  of  fuch  a  Friend,  he  has  appointed 
his  own  Son  to  that  Office.  God  bath  fel  him  forth 
io  be  a  Propitiation. 

4.  He  makes  us  willing  to  be  reconciled :  He  faves  us 
by  Free-Grace,  and  when  he  has  ordain'd  Faith  to 
be  the  Way  of  our  Return  to  him,  he  works  thac 

-J~  Faith  in  us  by  his  own  Spirir.  Ver.  8.  By  Grace  ye 
are  faved  through  Faith,  and  that  not  of  your  felves* 
it  is  the  Gift  of  God. 

Let  us  confider  now,  what  are  our  Duties  accor- 
ding to  this  Reprefentation  of  the  Character  which 
God  the  Father  fuftains  here.  From  all  thefe  Things 
it  plainly  follows,  that  in  our  religious  Tranfactions 
we  are  eminently  to  look  to  God  the  Father  as  the 
Perfon,  who  is  our  original  Maker,  Lord,  and  So- 
vereign, whofe  Laws  we  have  broken,  whofe  An- 
ger we  have  incurr'd,  and  from  whom  we  have 
feparated  our  felves  by  Sin  :  We  are  to  feek  Peace 
with  him,  and  Reconciliation  to  him.  We  muft 
return  to  him  as  our  rightful  Lord,  and  addrefs  our 
felves  to  him  by  humble  Repentance,  as  fitting  on 
the  Throne  of  Majefty,  and  vindicating  the  Rights 
of  Godhead :  To  him  we  rnuft  pray  and  apply  our 

felves 


Serm.  XLIV.  and  the  Ufe  of  it.  467 

felvcs  eminently  to  him  as  the  firft  Spring  of  Mer- 
cy, the  Author  of  all  Grace,  and  afcribe  to  him  the 
Glory  of  his  condefcending  Wifdom  and  Love  •,  we 
muft  offer  him  our  Thanks  and  Praiies  that  he  is 
willing  to  be  reconciled,  that  he  has  fent  his  Son  to 
be  the  Reconciler,  and  appointed  a  Way  of  Recon- 
ciliation. This  is  the  general  Current  of  Scripture- 
Language,  both  in  Precept  and  in  Example:  and 
the  ^Chapter  where  my  i'ext  is,  as  well  as  the 
whole  Epifile,  plainly  leads  us  to  this  Practice. 

II.  We  come  next  to  enquire  more  particularly, 
how  Cbrift  the  Sofr  of  God  is  reprefented  as  the 
Medium,  through  whom  vH  have  Accefs  to  the  Father, 
for  our  Reconciliation  is  attributed  to  him,  He  is 
our  Peace,  ver.  14.  Now  Chnjl  becomes  our  Me- 
diator of  Reconciliation  eminently  thefe  five  Ways. 

1.  By  his  Incarnation,  i.  e.  By  taking  our  Flefh  and 
Blood  upon  him  :  And  thus  he  became  a  Man  a- 
mongft  Men  :  The  Son  of  God,  who  is  one  with  the 
Father  in  Godhead,  became  one  with  us  in  human 
Nature.  The  Word  who  was  God,  and  who  was  with 
God,  the  fame  Word  was  made  Flejh  and  dwelt  with 
us,  John  i.  1,  14.  When  he  became  Emmanuel, 
God  with  us,  he  did  not  only  unite  God  and  Man 
in  his  own  Peribn,  buc  fince  he  came  in  the  Likenefs 
of  finful  Flejh,  Rom.  viii.  3.  he  did,  as  it  were,  ex- 
emplify an  Union  of  Peace  and  Reconciliation  be- 
tween a  holy  God  and  finful  Man.  His  very  Incar- 
nation gave  us  a  Pledge  of  that  Friendfhip  which  he 
came  to  reftore  between  God  the  Creator  and  his 
guilty  Creatures,  who  were  before  at  Enmity,  and 
Strangers,  both  by  the  Apoftacy  of  our  firft  Pa- 
rents, and  our  own  continued  Rebellions. 

2.  Chriftcameto  reconcile  us  to  God,  by  fulfilling  per- 

feci  Obedience  to  the  Law  which  he  had  'broken,  and  by 

fujlaining  the  Pimifiment  and  Death  which   was  due  to 

our  Sins.     This  we  could  never  fuffer,  and  out-live 

the  Suffering  ;  for  the  broken  Law  threatne^  Death, 

Hh  2  buc 


468         The  DoBrine  of  the  Trinity,     Vol.  It 

but  provided  no  Refurreclton.  Chrift  Jefus  the  Son 
of  God,  taking  Flelh  and  Blood  upon  him,  took 
bur  Sins  alfo,  and  became  a  Sacrifice  for  Sin  *,  he 
bare  our  Sins  in  his  Body  on  the  curfed  Tree,  and  by 
his  Blood  has  made  eompleat  Atonement  for  Sin, 
has  repaired  the  Honour  of  the  Law,  and  Govern- 
ment of  God  which  he  had  highly  difhonoured  ;  and 
thus  he  has  made  a  Way  for  the  Exereife  of  the 
Mercy  and  Forgivenefs  of  God,  without  any  Dif- 
grace  to  his  governing  Juftice ;  and  has  laid  an 
happy  Foundation  for  our  Approach  to  God  the  Fa- 
ther, though  we  are  by  Nature  Strangers  and  Re- 
bels, guilty  and  condemned. 

3.  Chrift  afcended  to  Heaven  to  prefent  his  own  Sa- 
crifice before  the  Throne  of  God,  even  as  the  High- 
Prieft  under  the  Jewifh  Difpenfation,  went  into  the 
Holy  of  Holies,  to  prefent  the  Blood  of  the  Sacrifice 
of  Atonement,  and  fprinkle  it  before  the  Mercy- 
Seat.  This  was  the  chief  Glory  and  Perfection  of 
the  Priefthood  of  Aaron,  and  according  to  the  A- 
poftle's  Reafonings  in  the  EpiRle  to  the  Hebrews, 
Chap,  vii,  viii,  ix.  This  feems  to  be  the  ultimate 
Glory  and  Perfection  of  the  Priefthood  of  Chrift, 
(viz.)  his  Entrance  into  Heaven  with  his  own  Bloody 
there  to  appear  in  the  Prefence  of  God  for  us,  Heb.  ix. 
11,  12,  24.  There  he  prefents  himfelf,  not  only 
as  the  Lamb  that  has  been  flain,  but  he  appears  in  his 
own  pure  and  perfect  mediatorial  Righteoufnefs  be- 
fore God,  in  the  Name  of  finful  Man,  as  Aaron  the 
High-Priefr,  in  the  Name  of  the  People  of  Ifrael, 
appeared  in  the  mod  holy  Place  before  God,  noc 
only  with  the  Blood  of  Atonement  in  his  Hand, 
but  with  Holinefs  to  the  Lord  infcribed  on  the  Mitre 
on  his  Forehead,  Exod.  xxviii.  36.  God  the  Father 
beholds  his  only  begotten  Son  there,  as  the  great 
Repreftntative  of  all  his  Children  :  He  beholds  his 
l.  ,  own  Law  fatisfy'd  and  fulfilled  in  his  perfect  Obe* 
-Vd:ence  even  to  Death  j  and  this  is  an  everlafting 
^ff  Foundation  for  Reconciliation  and  Peace  between 
o,/^God  and  Sinners.  4.  Chrift 


Serm.  XLI V.      and  the  Ufe  of  it.  469 

4.  Chrifl  lives  for  ever  to  intercede  for  finful  Man, 
to  plead  with  God  for  Mercy  to  his  guilty  Creatures. 
Perhaps,  in  the  Nature  of  Things,  this  is  not  much 
different  from  the  former  Particular  ;  for  his  pre- 
fenting  of  his  Sacrifice  as  for  ever  frefh  in  the  Vir- 
tue of  it  before  the  Father,  is  a  fort  of  Inter ceffion. 
His  Blood  has  a  Voice  in  it,  and  his  very  Appearance 
there  js  a  powerful  Pleading.  But  however,  fince 
the  High-Prieft  of  old,  not  only  prefented  the  ato- 
ning Blood,  but  alfo  offer'd  Incenfe  in  the  Holy  of 
Holies,  which  R  a  Type  of  Inter  ceffion,  we  may 
properly  enough  make  lome  Diftinction  between 
them,  and  reprefent  thefe  two  Tranfactions  of  Chrift 
as  our  High-Prieft  in  a  diftinct  Light.  He  is  able 
to  fave  to  the  utter mo/i  all  that  come  unto  God  by  him, 
fince  he  lives  for  ever  to  make  Inlerceffton  for  tbemy 
Heb.  vii.   25. 

5.  He  is  reprefented  as  dwelling  in  Heaven,  as 
qur  great  High-Prieft,  not  only  to  prefent  our  Ser- 
vices, our  Prayers,  and  our  Praifes  to  God,  and  make 
them  acceptable  to  the  Father  through  his  infinite 
Merit,  notwithstanding  all  their  Imperfections,  but 
alfo  to  introduce  our  departing  Souls  into  the  Prefence 
of  God  without  Spot  or  Blemi/h,  and  to  prefent  his 
whole  Church  at  the  great  Day,  before  his  own  and 
his  Father*s  Glory,  with  exceeding  Joy.  See  Eph.  v. 
27.  Jude  14.  This  is  the  laft  great  Act  of  his 
mediatorial  Office,  and  by  this  we  obtain  a  full 
and  compleat  Accefs  to  God,  to  dwell  with  him  for 
ever  in  the  Regions  of  Light  and  Joy. 

Now  let  us  conftder,  how  we  ought:  to  regulate 
our  Practice  in  our  return  from  Sin,  and  our  Ap- 
proaches to  God  in  a  Correfpondency  with  thefe  Jn- 
ftances  of  the  Mediation  of  thrift. 

From  this  Account  of  Things  it  follows,  that 
whenfoever  we  finful  and  guilty  Creatures  addrefs 
our  felves  to  God  the  Father,  it  muft  be  done  in  and 
by  the  Name  and  Intereft  of  Jefus  Chrift,  as  our 
only  Mediator.     We  muft  humbly  ask  Forgivenefs 

H  h  3  of 


470         Vhe  DoBrine  of  the  'Trinity ;      Vol.  II. 

of  our  Sins,  for  the  Sake  of  the  Sufferings  of  the 
Son  of  God  -,  we  muft  depend  entirely  for  our  Ac- 
ceptance with  the  Father,  on  the  Virtue  of  his  per- 
fect Obedience  even  to  Death  ;  and  entreat  of  the 
Father,  that  he  would  be  reconciled  to  us  upon 
the  Account  of  his  own  Son  Jefus,  utterly  difclaim- 
ing  all  Merit  and  Worthinefs  of  our  own,  renoun- 
cing all  other  Saviours,  and  all  other  Hopes,  for 
,,    Cbrijl  alone  is  the  Way  to  God  ;  no  Man  cometb  to 

"/Z?  *^e  ^atker  bllt  P)  Me,  John  xiv.  6.* 

We  muft  give  Thanks  to  the  Son  of  God  for  his 
'  '^"*k  amazing  Condefcenfion  to  take  our  Nature  on  him, 
;  r  'K.  and  dwell  in  Flefh  and  Blood  •,  and  for  his  voluntary 
>-..  Submiftion  to  Death,  to  redeem  fuch  guilty  Crea- 
••£*-m  tures  as  we  are.  We  muft  truft  in  him  for  compleat 
-r"«ic-, Salvation  both  from  Sin  and  Hell,  and  refign  our 
>  ^« ,.  felves  as  guilty,  finful,  and  perifhing  Creatures,  in- 
"  .  ^  to  his  Hands,  and  to  his  Methods  of  Relief.  All 
a.^our  Prayers  and  Acts  of   Worfhip  and  Obedience 

uft  be  recommended   to  the  Father  by  his  Name, ^c 
and  through  his  Intercefilon. 

After  every  frefh  Inftance  of  Sin,  we  muft  fly. to 
him  as  our  faithful  Advocate  in  Heaven,  andjiavc 
daily   Recourfe  to   him,  as  our  great^Sacrifice,^  and 
our  Mediator  •,    becaufe  our  Sins  are  daily  renew'd 
in  this  imperfect  State.     In  fhort,   we  muft  furren- 
der  our  felves  up  to  him,  that  he  may  bring   us  as 
near  to   God,  as   this  prefent  State  of  Things  will 
admit  ;  and  when  we   are  dying,  we  muft  commit 
our  departing  Spirits  to  him  as  Stephen  did,  that  he 
may   present    us  to   his  Father,   when  we  leave  this 
finful   and  wretched  World.     Thus  we  have  Accefs 
to  God  the  Father,  by  his  Son  J  ejus  Cbrift,  who  is  our 
great  Peace- Maker.  f^^^^U  A^*^  £  *  2 -- £- -,  *-r  A* 
I  grant  that  feveral  other  neceftary  Duties  which ^--1 
we  owe   to  Cbrifl  our   Lord,     might   be  mention'd<r-r 
in  a  more  diftinct  and  explicite  Manner,  (viz. )  The  -  •■ 
acknowledging   him  as  our  great  Prophet,  receiving  /•-  *- 
his  divine  Inftructions  with  an  humble  Faith,    and 

imita- 


Serm.  XLI V.  and  the  life  of  it.  47 1 

imitating  his  facred  Example  with  holy  Care  ;  the 
Submiflion  to  him  as  our  Lord  and  King,  yielding  a 
ready  and  chearful  Obedience  to  his  Commands,  and 
an  humble  Subjection  to  his  providential  Difpenfa- 
tions  ;  to  which  I  may  add,  depending  on  him  for 
daily  Grace,  and  the  promifed  Aids  of  his  bleffed 
Spirit,  as  being  appointed  of  the  Father  to  bellow 
them  ;  for  he  is  exalted  to  be  a  Prince  as  well  as  a  Sa- 
viour -,  and  indeed  Chriit  doth  promote  this  great 
Work  of  the  Salvation  of  Men,  by  his  univerfal 
Government  of  the  vifible  and  invifible  Worlds,_i_ 
with  this  View  and  Defign,  by  giving  and  con- 
tinuing hh  Gofpel,  to  particular  Nations,  by  fending 
forth  his  Minifters  and  Meflengers,  to  invite  Sinners 
to  be  reconciled  to  God,  and  by  the  Communicati- 
ons of  his  Spirit  to  Men :  But  thefe  things  do  not 
appear  directly  to  be  the  prefent  View  of  the  A- 
poftle  in  my  Text,  while  he  is  defcribing  Chrift  as 
a  Medium  of  our  Accefs  and  Reconciliation  to  God, 
chiefly  by  his  Death  and  its  Influences.  And  as  for 
the  Work  of  the  Spirit,  that  comes  next  in  Courfe  to 
be  mention'd. 

III.  Having  (hewn  the  glorious  Service  which  the 
fecond  Perfon  in  the  Holy  Trinity  performs  for  our 
Salvation,  according  to  my  Text,  we  come  now  to 
fpeak  of  the  Third,  i.  e.  the  bleffed  Spirit  of  God, 
who  is  here  reprefen:ed  as  one  who  helps  our  Re- 
turn or  Accefs  to  God  the  Father  through  Jefits 
Chrift,  and  this  he  does  eminently  in  the  Ways  fol- 
lowing. 

1.  He  convinces  us  of  Sin.  He  makes  us  fee  and 
>feel  our  dreadful  State  of  Wretchednefs,  becaufe  of 
our  Guilt  in  the  Sight  of  God.  Mankind  by  Na- 
ture are  infenfible  of  their  own  Mifery,  till  the  Spirit 
of  God  is  fent  to  awaken  them  out  of  their  dead 
Sleep,  and  make  them  look  after  a  Reconciliation 
to  the  infinite  Majefty  of  God,  whom  they  have 
offended.    'Tis  the  powerful  and  inward  Operation 

Hh  4  of 


472         ^he  Doftrine  of  the  Trinity,     Vol.  II. 

of  the  Spirit  that  makes  Sinners  cry  out,  What  Jh all 
I  do  to  be  faved .?  —  -   f^vs^^ 

2.  The  Spirit  difcovers  the  Mercy  of  God  the  Father 
to  us,  and  afiures  us  that  he  is  willing  to  be  reconciled. 
This  he  has  done  in  the  Word  of  the  Gofpel,  and 
the  Promifes  of  Grace,  which  are  written  and  re- 
corded in  the  Bible  by  the  holy  Men  whom  he  in- 
fpired  j  and  this  he  reveals  aifo  with  Power  and  PJea- 
fure  to  the  Mind  of  an  awakened  Sinner.  Then  the 
guilty  Soul  rejoices  that  there  is  Forgivcnefs  with 
God,  and  conceives  fome  Glimmerings  of  Hope. 

3.  'Tis  the  Spirit  who  effeclually  reveals  Chrift 
Jelus  to  the  Soul  as  the  great  Reconciler.  He  difcovers 
who  Chrift  is,  and  what  he  has  done  for  us,  and  fers 
him  before  us  in  all  the  Glories  of  his  Mediation. 
He  makes  the  Soul  fee  the  Ail  fufficiency  of  his 
Sacrifice  to  atone  for  Sin,  the  Efficacy  of  his  Inter- 
cefiion  to  prevail  with  God,  and  his  Power  to  fa ve 
to  the  utterrnoft.  And  all  this  is  according  to  the 
Promife  of  Chrift,  John  xvi.  He  jhall  gforify  me,  for 
he  /hall  take  the  things  that  are  mine  andfhew  them  unto 
you :  All  the  Teachings  of  Men  and  all  the  Words 
in  the  Bible  cannot  make  a  finful  Crearure  fee  fuch 
Glory  in  Chrift,  fuch  Grace,  and  fo  defirable  a  Sal- 
vation, as  is  done  by  the  eniightning  Work  of  the 
Holy  Spirit. 

4.  It  is  the  Holy  Spirit  that  makes  us  willing  to 
return  to  God  in  this  Way  of  his  own  Appointment.  *Tis 
he  that  powerfully  perfuades  and  inclines  us  to  part 
with  every  Sin.     He  works  in  the  Heart  of  a  Sinner 

V,^  holy  Repentance  for  his  paft  Follies,  and  renews  and 

^changes  the  corrupt  Nature  of  Man.     'Tis  he  forms 

.x      us  after  the  Image  of  God,  and  gives  us  a  new  and 

^  divine  Spirit  and  Temper.     That  which  is  born  of  the 

y  "*  Spirit  is  Spirit,  John  iii.  6.  He  works  Faith  in  us  with 

^^  Power,  even  that  living  Faith  whereby  we  are  in- 

terefted  in  Chrift  the  Reconciler,  and  which  is   the 

Spring  of  all  Holinefs.     It  is  through  the   divine 

Operation  of  the  Spirit  of  God  on  our  Hearts  that 

we 


Serm.  XLIV,      and  the  Ufe  ef  it.  473 

wc  are  taught  to  refign  our  felves  up  to  Chrifty 
and  to  commie  all  our  Concerns  of  Salvation  into 
his  Hands.  Hereby  we  become  Partakers  of  the 
Benefits  of  rhe  Life  and  Death  of  Cbrifi  on  Earth, 
and  of  ms  Interceflion  in  Heaven  ;  for  it  is  the 
Appointment  of  God  that  Faith  in  Cbriji  fhaJl  be 
our  only  Means  of  drawing  near  10  the  Father.  <-  ^S-  f  * 

5.  7 he  Holy  Spirit  preferves  and  carries  on  his  owt\  -  "*-  r 
divine  Work  in  the  Soul.  What  he  begun  in  Faith,  S&r-^- 
he  carries  on  in  Love;  what  he  begun  in  Rcpen-  .  "^  Z 
tance,  he  carries  on  by  daily  Mortification  of  Sin. 
Faith  and  Love  are  the  Fruits  of  the  Spirit^  Gal.  v. 
22.  And  it  is  by  the  Spirit  that  we  muft  mortifie  the 
Deeds  of  the  Body  if  wc  would  live,  Rom.  viii.  13. 
He  fanctifies  us  more  and  more,  and  draws  our 
Hearts  (till  nearer  to  God.  It  is  by  the  Sar.olifi  cation 
of  the  Spirit  and  by  the  Belief  cf  the  Truth  that  we  are 
brought  to  partake  of  Salvation,  2  ThefT.  ii.  13.  He 
reftores  us  when  we  wander,  and  brings  us  back 
when  we  have  gone  aft  ray  :  He  fi  s  us  ior  Converfe 
with  God,  and  awakens  every  Grace  wliicn  he  has 
wrought  in  us  into  proper  and  feafonabJe  Exer- 
cife. 

He  afilfts  the  Soul  in  all  its  d^.-out  Addreffes  ro 
God  as  a  Spirit  of  'Prayer  and  Supplication.  By  turn 
we  draw  near  to  the  Father.  He  gives  us  to  tafte 
the  Pleafure  of  Religion,  and  prepares  us  daily 
for  the  full  Enjoyment  of  God.  He  dwells  in  us 
as  a  living  Spring  of  Holinefs,  and  keeps  alive  h's 
own  Work  in  our  Hearts  through  all  the  Oppofiti- 
ons  of  indwelling  Sin,  through  all  the  various 
Temptations  we  meet  with  from  Satan  and  from 
this  prefent  World,  till  we  are  brought  fafe  to  cne 
heavenly  Kingdom.  He  gives  all  the  final  Strck.es 
of  Sanctification  which  may  be  needful  at  our  Death, 
freeing  us  from  every  remaining  Sin,  and  compieat- 
ing  his  own  Work  of  Holinefs  in  us.  Then  our 
bleffed  Mediator  Chriji  Jefus  at  the  right  Hand  of 
God  prefents  us  without  Spot  or  Bkmijh  before  the  Pre- 

fencg 


474         c^3e  DoSfrine  of  the  Trinity \     Vol.  II. 

fence  of  his  own  and  his  Father's  Glory,  and  gives  us 
that  fenfible  Enjoyment  of  thofe  everlafting  Plea- 
fures  he  hath  prepar'd  for  us  in  that  holy  and  happy 
World. 

Now  the  Duties  that  arife  from  this  Account  of 
the  Operations  of  the  Holy  Spirit,  are  as  follow. 

In  our  Approaches  to  God  in  order  to  obtain 
Peace  and  Favour  with  him,  we  muft  pray,  ancj 
wait,  and  hope  for  the  divine  Influences  of  this 
b'ejfed  Spirit,  to  convince  us  of  Sin,  to  make  us  fin- 
cerely  willing  to  be  reconciled  to  God,  to  give  us 
a  clear  and  affecting  Sight  of  Cbrift  in  all  the  Power 
and  Glory  of  his  mediatorial  Office,  and  to  enable 
us  to  apply  our  felves  to  Cbrift  by  a  living  Faith, 
that  we  may  by  him  be  brought  into  the  Favour 
of  God. 

We  muft  pray  earneflly  to  the  God  of  all  Grace, 
that  he  would  work  deep  and  unfeigned  Repen- 
tance in  us  by  his  holy  Spirit,  that  his  Spirit  might 
change  our  Natures  into  his  own  Likenefs,  and  re- 
ilore  his  Image  which  is  defaced  by  Sin  ;  that  he 
would  fend  his  Spirit  to  mortify  ail  the  corrupt 
Principles  that  are  within  us;  to  lead  us  into  all 
needful  Truth,  and  incline  our  Hearts  with  Power 
to  the  Practice  of  every  Duty.  We  muft  ask  that 
he  would  affift  us  by  his  Spirit  in  all  the  holy  and 
devout  Exercifes  of  our  Souls,  and  enable  us  to 
worfhip  God  the  Father  aright  through  Jefus  Cbrift 
in  all  his  own  Appointments.  We  are  to  pray 
that  the  Spirit  of  God  may  preferve  the  divine  Seed 
of  Grace  alive  in  our  Souls,  that  he  may  recover 
us  whenever  we  go  aftray  from  God,  and  carry  on 
his  own  heavenly  Work  in  us  to  Perfection. 

We  muft  feck  and  wait  for  the  divine  Influences 
of  this  blefifed  Spirit  continually  to  give  and  to ' 
maintain  Holinefs  and  Comfort :  and  we  muft  take 
the  utmoft  religious  Care  left  at  any  time  we 
grieve  him,  and  caufe  him  to  depart  by  refilling  his 
fa.crcd  Influences :  And  thus  with  a  daily  Depen- 
2  dence 


Serm.  XLIV.  and  the  life  of  it.  475 

dence  on  the  Grace  of  the  Holy  Spirit,  we  muft  per- 
petually approach  nearer  to  God  both  in  the  Tem- 
per of  our  Souls,  and  in  holy  Converfe  with  him, 
till  our  State  of  Trial  be  finifhed,  and  till  the  Work 
of  Holinefs  is  compleat  in   Heaven. 

'Tis  a  very  natural  Enquiry  here,  Whether  we  may 
dire  ft  ly  addrejs  our  [elves  in  Prayer  to  the  Son  or  the 
Spirit  of  God  to  bejlcw  thefe  divine  Influences  upon  us  ? 
To  which  I  anfiver,  That  the  Scripture,  which  i3  in- 
dited by  the  Spirit  himleif,  generally  inftructs  us  to 
make  God  the  Father  the  more  direct  Object  of  our 
AddrefTes  in  Prayer,  and  to  entreat  the  Father  to 
beftow  his  Spirk  on  us,  becaufe  'tis  he  fuftains  the 
fupreme  Dignity  and  Mnjefty  of  Godhead,  as  the 
Lord  and  Sovereign  of  all,  as  the  prime  Agent  in 
our  Salvation,  and  prime  Object  of  Worfhip.  'Tis 
the  Father  of  Lights  that  is  the  Giver  of  every  good  and 
perfeft  Gift,  Jam.  i.  17.  'Tis  the  Father  that  gives  his 
Holy  Spirit  to  them  that  ask  it,  Luke  xi.  13.  'Tis  the 
God  and  Father  of  our  Lord  Jifus  Chrijl,  to  whom 
St.  Paul  bowed  his  Knees  that  he  would  firengthen  his 
Saints  by  bis  Spirit  in  the  inner  Man,  Eph.  iii.  16. 
And  he  prays  that  the  God  of  our  Lord  J  ejus  Chrijl,  the 
Father  of  Glory,  would  give  them  the  Spirit  of  Wijdom 
and  Revelation,  Eph.  i.  17.  'Tis  evident  by  the  ge- 
neral Current  of  Scripture,  both  in  its  Counfels  and 
in  its  Examples,  that  we  are  chiefly  to  feek  the  Aids 
of  the  blefled  Spirit  from  God  the  Father  through  the 
Mediation  of  his  Son  Chrijl  J e fits  ;  and  doubcKTs  this 
always  has  been,  and  this  will  be  the  mod  ufual 
Practice  of  Christians,  who  make  the  Word  of  Gud 
the  Rule  and  Guide  of  their  Worfhip  * 

*  As   the  fecond   Perfon  is  confidcr'd  as  verted  with  the  C 
of  Mediation,  and  the  Holy  Ghoft  as  the  Sanctiher  and  Coin 
fb  God  the  Father  is  in  a  peculiar  manner  the  Object  of  our  I    , 
Love  and  Worfhip.     So  Peter  tells  us,    i  Pet.  i.  21.  Through  C 
we  believe  in  God.     So    writes   Dr.  Owen  in    his   Sermons   lately 
publifh'd,  and  fo  all  our  Divines  praftife  in   their  holy  Ministra- 
tions. 

#         Yet 


476         The  T>o6lrine  of  the  Trinity,     Vol.  II. 

Yet  fince  Chrift  the  Son  of  God  has  true  Godnead 
belonging  to  him,  and  is  a  proper  Object  of  Wor- 
ihip,  fince  he  is  exalted  to  beftow  the  promifed  Spirit 
on  Men,  it  cannot  be  improper  to  offer  up  our  Ad- 
drcffes  to  Chrift  Jefus  our  Lord,  to  (end  us  his  Spirit 
according  to  his  Promife.  I  will  fend  the  Comforter  to 
you  from  the  Father,  John  xv.  26.  And  'tis  manifeft 
that  in  the  Day  of  Temptation,  St.  Paul  addrefs'd 
our  Lord  J  ejus  Chrift  for  Grace  to  reftft  it,  2  Cor. 
xii.  8,  9.  And  perhaps  when  he  triumphed  in  this, 
that  the  Power  of  Chrift  fhould  reft  upon  him,  ver.  9. 
he  means  ihe  Spirit  of  Chrift  in  his  powerful  Influences 
to  refift  Temptation. 

Now  though  it  be  generally  agreed  that  there  are 
no  plain  and  exprefs  Precepts  or  Examples  of  Prayers 
orPraifes  fo  dire&ly  addreffed  to  the  Holy  Spirit  in 
all  the  New  Teftament,  yet  fince  the  Holy  Spirit  is 
true  God,  fince  he  is  ieprefentrd  in  Scripture  in  a  per- 
fonal  Manner,  or  as  a  divine  Per  Jon,  and  fince  in  the 
facred  Oeconorny  he  is  appointed  to  enlighten,  to 
fanetify,  and  to  comfort  us,  I  think  We  may  by  juft 
Inference  deiive  iufficient  Ground  from  Scripture  up- 
on fome  Occafions  to  offer  Petitions  to  the  Holy 
Spirit  for  his  facred  Influences,  and  to  give  him  Praife 
when  we  have  receiv'd  them.  "  Enlighten  our 
••  Darknefs,  O  blefled  Spirit,  guide  us  into  al| 
*'  Truth  :  fanctify  our  finful  Natures,  and  fill  us  with 
**  Joy  and  Hope  in  believing.  Bleffed  be  the  Holy 
<c  Spirit  of  God  for  his  divine  Work  that  he  has  be- 
««  gun  in  our  Souls  :  may  it  be  carried  on  and  per- 
"  fecled  unto  the  great  Day. ". 

Thus  I  have  finifhed  the  fecond  general  Head  of 
Difcourfe,  and  fhewn  that  theie  are  the  glorious  and 
divine  Methods  whereby  fuch  guilty  and  finful  Crea- 
tures as  we  have  Accefs  to  God  the  Father  :  This  is  the 
Mediation  of  his  Son  Jefus  Chrift,  who  procures 
Peace  and  Reconciliation  for  us  ;  and  rhefe  are  the 
inward  and  powerful  Operations  of  his  Holy  Spirit, 
whereby  our  Hearts   are  reconciled    to  God,    and 

train'd 


Serm.  XLIV.      and  the  Vft  of  it.  477 

train'd  up  to  a  Fitnefs  for  his  heavenly  Prefence. 
In  that  Prefence  there  is  a  Divine  Fulnefs  of  Joy,  and  at 
bis  right  Hand  are  Pleafures  for  evermore. 

The  third  general  Head  contain'd  in  my  Text,  is 
the  Union  of  all  Nations  in  this  lajl  and  befi  of  Religions, 
which  God  ever  taught  the  Children  of  Men  :  Both 
Jews  and  Gentiles  have  Accefs  to  the  Father  in  this 
Way,  \.  e.  through  this  one  Mediator,  and  by  one 
Spirit. 

From  the  firft  Apoftacy  of  Adam  till  the  Days  of 
Abraham,  all  the  Forms  and  inftituced  Ordinances 
of  Religion  which  were  given  to  Men,  were  defign- 
ed  as  a  general  Inftrudion  for  all  the  Nations  of  the 
Earth,  to  (hew  them  in  what  manner  fuch  guilty 
and  finful  Creatures  might  have  Accefs  to  God,  and 
find  Acceptance  with  him.  And  thefe  Forms  and 
Ordinances  which  were  of  fuch  infinite  Importance, 
fhould  have  been  preferv'd  alive  by  conflant  Tradi- 
tion amongft  all  Mankind.  Whatsoever  divine  In- 
flructions  God  gave  to  Adam  and  Noah,  were  the 
appointed  Methods  of  Worfhip  and  Accefs  to  God 
for  all  their  Posterity,  that  is,  for  all  the  World, 
till  God  fhould  reveal  fome  new  Methods  to  them  ; 
for  each  of  thofe  two  Patriarchs  were  the  Fathers  of 
all  Mankind  •»  one  before,  and  t'other  after  the 
Flood. 

But  when  God  called1  Abraham,  he  favoured  hint 
and  his  Houfhold  with  peculiar  Privileges,  and  ap- 
pointed to  them  new  and  peculiar  Forms  of  Worfhip 
and  Accefs  to  hi mfelf.  And  here  began  the  D.flimfti- 
on  of  the  World  into  two  Parts  :  Some  were  obli- 
ged to  the  Religion  of  Abraham,  the  reft  ltft  to  the 
Religion  of  Noah.  But  as  moil  of  the  Po fieri ty  of 
Noah  foon  forgot  the  true  God,  and  degenerated 
into  various  Forms  of  Idolatry,  fo  the  Religion  of 
Abraham  was  alfo  for  the  moft  Part  lofl  among  the 
Families  of  Ifhmael  and  the  Sons  of  Ktturab,  and 
was  chiefly  retained  and  practifed  in  the  Houfhold  of 
Ifaac  and  in  the  Tribes  of  Jacob,  furnamed  Ijrael. 

In 


478         The  DoBrine  of  the  Trinity,      Vol.  II. 

In  the  Days  of  Mofes  large  Additions  were  made 
to  rhe  Religion  of  Abraham,  and  then  the  Family 
or  Nation  of  Ifrael  was  in  a  fpecial  Manner  fepara- 
ted  to  be  a  peculiar  People  to  God.  Their  Methods 
of  Acceis  to  God  by  Priefts  and  Sacrifices,  by  Blood 
and  Incenfe,  by  Sprinklings  and  Wafhtngs,  were  ve- 
ry numerous,  and  continued  to  be  practifed  in  the 
Jewi/h  Nation  tor  many  Ages,  even  till  the  Meffiab 
came,  while  the  Gentiles  had  utterly  loll  the  Religion 
of  Noab    he ir  Father. 

But  here  obferve,  that  all  the  Rites  and  Ceremo- 
nies of  Worfhip  which  were  ever  given  to  Adam  or 
JNoab,  to  Abraham  or  Mofes,  pointed  to  the  great 
Meffiab,  and' to  the  Religion  of  Cbrift.  Thefe  Ce- 
remonies had  no  Power  to  fave  but  by  virtue  of 
■tht  :  Relation  to  Cbrift,  the  Seed  of  the  Woman, 
the  great  Reconciler  who  was  to  come.  'Twas 
therefore  through  the  Mediation  of  Cbrift,  and  by 
the  Influence  of  the  blcjjed  Spirit,  that  Adam,  Noab, 
Abraham,  and  Ifrael,  that  finful  Mankind  in  all  Na- 
tions and  in  all  Ages  had  ever  any  true  Accefs  to 
God,  or  were  receiv'd  into  his  Favour  •,  though  the 
Perfon  and  Offices  of  Cbrift  were  in  thofe  Days  con- 
ceal'd  under  Ceremonies,  Figures  and  Shadows,  and 
the  Influences  of  the  blejfed  Spirit  were  not  quite  fo 
cJeariy  reveal'd.-  To  them  was  the  Gojpel  preached  as 
well  as  unto  us,  Ga).  iii.  8.  Heb.  iv.  2.  the  fame 
Gofpel  and  the  fame  Salvation,  but  cover'd  with  ma- 
ny Veils. 

'Tis  no  wonder  then  that  when  Chrift  himfelf,  the 
Son  of  God  and  of  Man,  the  great  Reconciler,  was 
come  into  the  World,  and  had  reveal'd  to  Men  in  a 
clearer  Light  the  Doctrine  of  his  own  Mediation, 
and  taught  and  promifed  the  neceffary  Influences  of 
the  Spirit  of  God  ;  'tis  no  wonder  that  all  other  in- 
ftituted  Rites  and  Forms  of  Worfhip  mould  ceafe, 
which  were  only  Figures  and  Signs  of  the  glorious 
Religion  of  the  New  Teftament.  'Tis  no  wonder 
that  all  Nations  fhould  be  now   required  to  draw 

near 


Serm.  XLIV.         and  the  Ufe  of  it.  479 

near  to  God  the  Father,  by  the  Mediation  of  his  ozvn 
Son,    and  through  the  Aids  of   his  own  Spirit :  All 
Nations,  I  fay,  wherefoever  the  Sound   of  this   Re- 
ligion has  reached,  wherefover  this  Gofpel  has  been 
publifhed  to  Mankind.     This  is  the  univerfal  Rule 
of  Approach  to  God  for  every  finful  Man,  in  order 
to  obtain  the  divine  Favour.     All  other  Forms  are 
as  it  were  diffolved  and  melted  down   into  this  one 
glorious  Appointment  :  This  is  the  divine   Unifor- 
mity of  Religion  and   Worfhip  which  God  has  now 
ordained   among  all   his  Saints.     Through  one    Lord 
Jefus,  both  Ifrael,  and  the  reft  of  the  Nations  muft 
have  Accefs  by  one  Spirit  unto  the  Father.     By  one  Spirit 
we  are  all  baptized  into  one  Body,  whether  we  be  Jews 
or  Gentiles,  whether  we  be  bond  or  free,   1  Cor.  xii.  13. 
And   one  Spirit  where  it  prevails   glorioufly,    w.jU 
lead  us  into  one  Religion.     As  there  is  but  one  So^ 
and  Father  of  all,  fo  there  muft  be  but  one  Lord  and 
Mediator,    and  one   holy  Spirit :   there  muft  be  one 
Faith,  one  Hope,  one  Baptifm,  into  the  Name  of  the 
Father,  the  Son,  and  the  Holy  Ghoft,  to  whom  be 
Glory  and  Praifc  for  ever. 

Let  us  conclude  with  three  Remarks  anfwerable 
to  the  three  Things  contain'd  in  my  Text,  which 
have  been  the  diftincl  Heads  of  my  Difcourfe. 

Remark  I.  With  what  rich  Grace  and  Glory  has  God 
condefcended  to  reveal  himfelf  to  us  in  the  New  Tefla- 
tnent !  'Tis  here  God  the  Father  appears  eminently  to 
begin  and  carry  on  the  divine  Affairs  of  his  King- 
doms, of  Nature,  Providence  and  Grace,  by  his 
only  begotten  Son,  and  his  eternal  Spirit.  'Tis  here  we 
learn  the  great  My  fiery  of  Godlinefs,  God  manifefl  in  the 
Flefh.  'Tis  here  God  hath  made  known  to  us  more 
of  his  own  incomprehenfible  Nature,  and  his  Ways 
of  Operation  among  his  Creatures,  than  ever  the 
Light  of  Nature  could  find  out,  or  than  all  the  for- 
mer Difpenfations  of  Grace  did  clearly  reveal. 
The  great  God,  the  Father  of  all,  manifefts  him- 
felf as  the  God  and  Father  of  our  Lord  Jefus  Chrifl, 

and 


480         The  BoBrine  of  the  Trinity ,     Vol.  II. 

and  in  him  as  our  God  and  our  Futber  \  hereby  he  de- 
fcends  into  a  ne-  ter  Relation  to  poor  apoftate  Man>- 
kind,  in  order  to  reftore  them  to  his  Favour  and 
to  his  Image,  to  Holinefs  and  eternal  Peace.  He 
approaches  near  to  us  in  his  Son  Jefus,  who  is  the 
Bright nefs  of  his  Glory,  and  the  exprefs  Image  of  his 
Perfon.  approaches  near  us  indeed,  by  fending 

his  Sod,  no  is  one  with  himfelf,  to  dwell  in  Flefli  ; 
he  cop  y  down  to  us  and  vifus  us  by  the  Influences 
of  hi1  ;»leiTed  Spirit,  and  caufes  our  Souls  to  afcend 
tow;  ,1  him.  What  rich  and  condefcending  Love  is 
thi  ?  By  the  fame  Word,  and  the  fame  Spirit,  by 
Wi  h  he  created  the  Heavens  and  the  Earth,  does 
he  ranfaCr.  the  grand  and  important  Affair  of 
Peace  and  Reconciliation  with  his  guilty  Creatures. 
How  divinely  glorious  is  this  Doctrine  of  the  bleffed 
Trinity  !  And  what  an  aftonifhing  Favour  is  it,  that 
the  [acred  Three  mould  join  in  the  Work  of  our  Sal- 
vation ! 

Remark  II.  How  happily  is  the  Gofpel  fuited  to  the 
Recovery  of  fallen  Man,  by  fupplying  all  his  Wants  in 
a  mofl  divine  Manner  ? 

Is  the  great  God  offended  by  the  Sin  of  Man  ? 
Behold,  he  takes  upon  him  in  the  Gofpel,  the  Name 
and  Title  of  a  Father,  to  invite  perifhing  Rebels 
to  return  to  his  Mercy,  and  he  employs  his  Son  and 
his  Spirit,  to  give  Sinners  a  near  Accefs  to  him- 
felf. 

Are  we  guilty  Criminals,  condemned  Rebels,  and 
afar  off  from  God  ?  Behold,  the  Son  of  God  himfelf, 
who  is  one  with  the  Father,  takes  Flefli  and  Blood 
upon  him,  and  fo  far  becomes  one  of  us,  that  he 
may  fuftain  the  Punifhment  of  our  Iniquities,  and 
mediate  a  Peace  between  God  and  Sinners  :  and  this 
he  does  by  his  powerful  Intercefiion  in  the  Vertueof 
his  bloody  Sacrifice. 

Is  our  Nature  corrupted  by  Sin  ?  Are  we  grown 
Strangers  and  Enemies  to  God  by  our  continued  Re- 
bellions ?    Behold,    the  bkjfed  Spirit  of  God  comes 

into 


Serm.  XLIV.       and  the  Ufe  of  it,  48 1 

into  our  Hearts :  His  almighty  Operations  can  en- 
lighten our  dark  Minds,  bend  our  obftinate  Wills, 
change  our  corrupted  Affections,  and  make  us  wil- 
ling to  return  to  God  in  his  own  Way,  and  to  accept^ 
the  Reconciliation.  He  fends  his  own  Spirit  to  cre- 
ate us  anew  in  his  own  Image,  and  make  us  fit  for 
his  Service  and  his  Enjoyment,  w  r  *~'  -  ^^  s-c  c> 

We  are  by  Nature  Children  of  So/an,  and  Chil- 
dren of  Wrath  ;  the  great  God  becomes  a  Father  to 
us:  We  are  condemned,  and  the  00/;  of  God  dwellirfg 
;n  the  Flefh  becomes  a  Reconciler  :  We  are  unholy, 
and  the  Spirit  of  God  becomes  our  Sanctifier.  We 
have  deftroy'd  our  felves  beyond  all  Pofllbility  of 
created  Help,  and  God  himfelf  becomes  our  Saviour,  r  ?**- 
and  he  will  be  feen  in  every  Part  of  our  Salvation, 
a  divine  Father,  a  divine  Reconciler,  ancf  a  divine 
Sanctifier. 

Remark  II I,  How  well  has  the  bleffed  God  provided 
for  Love  and  Union  amongjl  all  his  true  Worfhippers  ! 
He  has  left  them  no  juft  Ground  to  contend  and 
quarrel,  or  break  themfelves  into  little  angry  Parties, 
for  he  has  now  appointed  but  one  Religion  for  them 
all,  one  general  Method  of  Accefs  to  him.  He  has 
ordain'd  but  one  Mediator,  Jefus  Chri/l,  and  has  ap- 
pointed one  Spirit,  to  draw  their  Hearts  near  to  him- 
felf. A  glorious  Religion  indeed,  that  unites  Jews 
and  Gentiles,  and  Mankind  of  all  Nations  to  the  great 
and  blefled  God  !  And  what  a  Difgrace  is  it  to  this  [ 
Religion,  that  we  fhould  not  be  more  united  to  one 
another  ?  We  are  no  more  Strangers  and  Foreigner s,  but 
Fellow-citizens  with  the  Saints,  and  of  the  Hou[h0U  of 
God  :  What  a  mod  abfurd  and  grievous  thing  it  is, 
that  we  who  are  brought  into  fuch  a  State  of  Friend- 
fhip  by  divine  Grace,  mould  obey  the  corrupt 
Dictates  of  Nature,  and  the  Lufts  of  the  Flelh! 
that  we  fhould  quarrel  and  fight  even  in  the  Prefencc 
of  that  God  to  whom  we  have  Accefs  by  the  Blood 
of  one  Mediator,  and  by  the  Influence  of  one  Spirit ! 
Surely  this  rnuft  be  a  Spirit  of  Union  and  Peace,  and 

I  i  Love 


482        The  Doflrine  of  the  Trinity,      Vol.  II. 

Love,  this  one  Spirit  which  reconciles  God  and  Alan, 
who  were  at  a  dreadful  Diftance  •,  this  Spirit  which 
reconciles  Jew  and  Gentile,  who  were  mutual  Stran- 
gers and  Enemies.     And  how  can  we  fuppofe  we  are 
govern'd  by  this  uniting  Spirit,  this  Spirit  of  Gentle- 
nefs,    Meeknefs  and  Friendfhip,    if  we  indulge  the 
Ferments  of  Wrath  and  Revenge  in  our  Bofom,  if 
we  refolve  to  carry  on  Strife  and  Contention  with  the 
Language  of    Railing,    and   Reviling  againft  thofe 
who  worfhip  the  lame  God  by  the  fame  Mediator? 
Flow  can  we  hope  that  this  Spirit  has  ever  reconciled 
ug  co  God,    if  we  perfift  in  Enmity  againft  our  Bre- 
thren ?  Should  we  have  all  Faith,  and  remove  Moun- 
tains, it  we  have  Hot  Love ,  we  are   not   Chriftians, 
1  Cor.  xiik   2.     The  very  Nature  and  Life  of  Chri- 
itianity,    is  Faith  working  by  Love,  Faith  leading  the 
Soul    to  God   the  Father  through   the  Mediation  of 
Jefus   Cbrift  his  Son  by  the  Aid  of  the  Holy  Spirit, 
and  producing  all  works  of  Holinefs  by  the  Influence 
of  love  to  God  and  Man.     May  this  be  wrought  in 
our  Hearts,  and  be  practifed  in  our  whole  courie  of 
Life  !  U  (+^  '-  '^*r*  *J  -  <%i  h? 

The    Recollection. 

Haft  thou  heard,  O  my  Soul,  haft  thou  learnt 
the  glorious  Difcoveries  that  God  has  made  of  him- 
felf  to  fallen  Creatures,  and  does  not  thy  Heart  re- 
joice within  thee  at  the  Sound  of  fuch  a  Doctrine, 
and  fuch  a  Salvation  ?  Has  the  bleffed  God  reveal'd 
himfelf  to  thee  in  his  beloved  Son,  and  by  his  Holy 
Spirit  ?  and  does  he  invite  thee  to  approach  him  as 
a  Father,  by  fuch  a  divine  Mediator,  and  fuch  a  di- 
vine Sanfiifier  ?  O  let  all  the  Powers  of  thy  Nature 
fubmit  with  Joy  to  the  Difcoveries  of  fuch  Grace. 
Go  humble  ihy  felf  before  an  offended  God,  who  is 
willing  to  become  a  Father  and  a  Friend  :  Go  in  the 
Name  of  Jefus,  the  great  Mediator,  and  make  thine 
Approaches  to  the  Throne.     Seek  the  Influences  of 

the 


Sefm.  XLI V.  and  fheVfeoj  it.  48  3 

the  Holy  Spirit  to  enlighten  thy  dark  Under ftanding, 
ro  conquer  the  Obftinacy  of  thy  Will,  and  fubdue 
all  thy  Affections  to  a  fincere  Compliance  with  this 
Method  of  divine  Love  :  And  let  the  conftraining 
Force  of  this  fwect  Doctrine,  unite  thy  Heart  to  all 
thy  Fellow-Chriftians,  who  fincercl.y  worfliip  the 
fame  God,  who  feek  for  Acceptance  through  theJ 
•Blood  of  the  fame  Mediator,  and  who  depend  upon 
the  Aids  of  the  fame  Spirit. 

Happy  Day,  when  Eaith,  and  Holinefs,  and 
Love,  mall  be  found  fhining  and  reigning  amongft 
all  that  profefs  the  Relig'on  of  (Thrift  !  O  when 
fhall  thu  promifcd  Hour  appear,  that  the  Lord  Jt- 
hovahc/2W/  be  King  over  all  the  Earth,  and  there  '/ball 
be  one  Lord,  and  his  Name  one  ?  Zach.  xiv.  g'.  BlefTedf 
Jefus,  haft  thou  by  thy  Death  broken  down  that  middle 
Wall  'of  Postilion,  that  flood  between  the  Jews  and 
the  Gentiles  ?  haft  thou  reconciled  both  unto  God  in  one 
Body  by  thy  Crofs,  and  Jlain  the  Enmity  thereby  ?  What 
wretched  Creatures  are  we  then  to  build  up  new 
Walls  of  Partition  our  felves,  by  inventing  and 
impofing  new  Forms  of  Faith  and  Worfhip,  which 
thy  Word  has  not  taught  us,  and  for  which  it  has 
given  us  no  Foundation  f  What  wretched  Creatures 
are  we  to  raife  up  fo  many  new  Enmities  in  the  Chri- 
stian Church,  and  fupport  them  with  fierce  and  im- 
placable Zeal  and  Fury  !  This  is  to  walk  as  Enemies^ 
even  to  the  Crofs  of  Chrijl,  and  contrary  to  the  com- 
panionate Defigns  of  a  dying  Saviour.  One  would 
think  the  Blood  of  the  Son  of  God  crucify'd  fhould 
teach  us  kinder  Leffons.  O  when  fhall  all  thefe  En- 
mities be  abolihYd  by  the  over-powering  Influence 
of  the  Spirit  of  Light  and  Love  ?  When  (hall  thefe 
unhappy  Walls  of  Partition  be  broken  down,  and 
the  whole  Flock  of  Chrift  become  one  bleffed  FoJd 
blunder  Jefus'the  univerfal  Shepherd  ?  When  fhall  we 
arrive  at  the  perfeel  Unity  of  the  Faith,  and  maintain 
the  Unity  of  the  Spirit  in  the  Bond  of  Love  ?  When 
ihall  the  Glory  and  Beauty  of  the  primitive  Church 

I  i  \  be 


4 


4B4    The  Dbttrine  of  the  Trinity,  &c.  Vol.  II. 

be  reftored,  where  the  Multitude  of  them  that  believed 
were  of  one  Heart  and  one  Soul,  united  in  one  Faith 
and  Hope,  by  the  almighty  Influences  of  one  Spirit  ? 
Come,  blefied  Redeemer,  come  and  accomplifh 
thine  own  gracious  Words  of  Promife  :  Let  there  be 
me  Fold  and  one  Shepherd ;  and  let  thy  Blood  and  thy 
Spirit,  by  which  we  have  Accefs  to  one  Gocj.  even 
the  Father,  cement  all  our  Hearts  to  each  o?her  in 
iuch  an  Union  as  mail  never  be  difiblved.  Then  fhall 
we  join  with  all  the  Creation  in  one  eternal  Song, 
even  the  Sorg  which  thy  Word  has  taught  us  : 
Bleffitig,  and  Honour,  and  Glory,  and  Power,  to  him 
that  fitkth  upon  the  'Throng  and  to  the  Lamb,  /or  ever 
and  ever.    Amen. 


'■      '       .11  IX 


HYMNI 


[48j] 


HYMNS 

Compofed  on  the 

SUBJECTS 

O  F    T  H  E 

Foregoing  SERMONS. 

For   SERMON  XXIII. 

Gravity,  Decency,  &c. 

I. 

AR  E  we  not  Sons  and  Heirs  of  God  ? 
Are  we  not  bought  with  Jefus'  Blood  ? 
Do  we  not  hope  for  heavenly  Joys, 
And  fhall  we  ftoop  to  trifling  Toys  ? 
II. 
Can  Laughter  feed  th'  immortal  Mind  ? 
Were  Spirits  of  celeftial  Kind 
Made  for  a  Jeft,  for  Sport  and  Play, 
To  wear  out  Time  and  watte  the  Day  ? 

III. 
Doth  vain  Difcourfe  or  empty  Mirth 
"Well  fun  the  Honours  of  our  Birth  ?    - 
Shall  we  be  fond  of  gay  Attire, 
Which  Children  love,  and  Fools  admire  ? 

I  i  3  IV.  Wha 


486  h  TUNS.  Vol. II. 

IV. 

What  if  we  wear  the  richeft  Veft, 
-  Peacocks  and  Flies  are  better  dreft  : 
This  Flefh,  with  all  its  gaudy  Forms, 
Muft  drop  to  Dult,  and  fe<?d  the  Worms. 

V. 
Lord,  raife  our  Hearts  and  Paflions  higher  3 
Touch  our  vain  Souls  with  facred  Fire  j 
Then  with  an  elevated  Eye 
We'Jl  pafs  thefe  glittering  Trifles  by; 

VI. 
We'll  look  on  all  the  Toys  below 
With  fuch  Difdain  as  Angels  do, 
And  wait  the  Call  that  bids  us  rife 
Topromis'd  Manfions  in  the  Skies. 


For   SERMON  XXIV. 

Jujlice  and  Equity. 

I. 

COME,  let  us  fearch  our  Ways,  and  try* 
Have  they  been  juft  and  right  ? 
Is  the  great  Rule  of  Equity 

Our  Practice  and  Delight  ? 
II. 
What  we  would  have  our  Neighbour  do, 

Have  we  ftill  done  the  fame  ? 
And  ne'er  delay'd  to  pay  his  Due, 
Nor  injur'd  his  good  Name? 
III. 
Do  we  relieve  the  Poor  diftrefs'd  ? 

Nor  give  our  Tongues  a  loofe, 
To  make  their  Names  our  Scorn  and  Jeft> 
Nor  treat  them  with  Abufe  ? 
IV. 
Have  we  not  found  our  Envy  grow, 
To  hiar  another's  Praife  ? 

JSot 


Vol.  II.  H  T  M  N  S.  487 

Nor  robb'd  him  of  his  Honour  due 

By  fly  malicious  Wavs. 
V. 
In  all  we  fell,  ;ind  all  we  buy, 

Is  Juftice  our  Defign  ? 
Do  we  remember  God  is  nigh, 

And  fear  the  Wrath  divine  ? 
VI. 
In  vain  we  talk  of  "J e fits*  Blood, 

"And  boa-ft  his  Name  in  vain, 
If  we  can  flight  the  Laws  of  God, 

And  prove  unjufl  to  Men. 


For  SERMON   XXV. 

Jujlice  and  Truth. 

I. 

GREAT  God,  thy  holy  Law  requires, 
To  curb  our  covetous  Defires, 
Forbids  to  plunder,  fteal  or  cheat, 
To  pradtife  Faifhood  or  Deceit. 

II. 
Thy  Son  hath  fet  a  Pattern  too, 
He  paid  to  God  and  Men  their  Due  : 
A  dreadful  Debt  he  paid  to  God, 
And  bought  our  Pardon  with  his  Blood. 

III. 
Amazing  Juftice  !  Boundlefs  Love ! 
Do  we  not  feel  our  Paflions  move  ? 
Do  we  not  grieve  that  we  have  been 
Faithlefs  to  God,  or  falfe  to  Men  ? 

iv. 

Have  we  no  righteous  Debt  deny'd, 
Thro'  wanton  Luxury  or  Pride  ? 
Nor  vext  the  Poor  with  long  Delay, 
And  made  them  groan  for  want  of  Pay  ? 

I  i  4  V.  Have 


4-8S  H  T  M  N  S.  Vol.  It 

V. 
Have  we  ne*er  thrown  a  needlefs  Shame, 
Or  Scandal  on  our  Neighbour's  Name  ?' 
O  happy  Men,  whofe  Age  and  Youth* 
Have  ever  dealt  in  Love  and  Truth  ' 

VI. 
But  if  our  Juftice  once  be  gone, 
And  leave  our  Faith  and  Hope  alone  j 
If  Honelly  be  banifh'd  hence, 
Religion  is  a  vain  Pretence. 


For    SERMON   XXVI. 

'Temperance., 

I. 

IS  it  a  Man's  divineft  Good, 
To  make  his  Soul  a  Slave  to  Food,  '  * 

Vile  as  the  Beaft,   whofe  Spirit  dies, 
And  has  no  Hope  above  the  Skies  ? 

II. 
Can  Meats  or  choiceft  Wines  procure 
Delights  that  ever  fhall  endure  ? 
Was  I  not  born  above  the  Swine, 
And  fhall  I  make  their  Pleafures  mine  ? 

III. 
Am  I  not  made  for  nobler  Things  ? 
Made  to  afcend  on  Angels  Wings  ? 
Shall  my  belt  Powers  be  thus  debas'd, 
And  part  with  Heaven  to  pleafe  my  Tafte? 

IV. 
Can  I  forget  the  fatal  Deed, 
How  Eve  brought  Death  on  all  her  Seed  ? 
She  tailed  the  forbidden  Tree, 
Anger'd  her  God,  and  ruin'd  me. 

V. 
Was  Life  defign'd  alone  to  eat  ? 
What  is  the  Mouth,  or  what  the  Meat  ? 

Both 


Vol.11.  HTMNS.  4$* 

Both  from  the  Ground  derive  their  Birth, 
And  both  mall  mix  with  common  Earth. 

VI. 
Great  God,  new-mould  my  fenfual  Mind, 
And  let  my  Joys  be  more  refrVd  ; 
Raife  me  to  dwell  among  the  Bleft, 
And  fit  me  for  thy  heavenly  Feaft. 


For  SERMON  XXVIL 

Chajtity* 

I. 

TH  E  Lord,  how  great  his  Majefly ! 
How  pure  are  all  his  Ways! 
Sinners  unclean  offend  his  Eye,  -  l 

Nor  ftand  before  his  Face. 
II. 
Thou  haft  ordain'd  immortal  Woes, 

And  everlafting  Fire, 
To  be  the  juft  Reward  of  thofe 
Who  follow  loofe  Defirc. 
III. 
I  hear,  I  read  the  dreadful  Doom 

Of  Sodom  in  thy  Word ; 
And  dares  a  feeble  Worm  prefume  '■'■ "-  * 

Thus  to  provoke  the  Lord  I 
IV. 
Dear  Saviour,  guard  me  by  thy  Grace, 

From  Thoughts  and  Words  unclean, 
Nor  let  Temptation  gain  Succefs, 
To  draw  my  Soul  to  Sin, 


For 


HrMNS:  Vol  IL 

For   SERMON  XXVIII. 

A  Lovely  Carriage, 

I. 

O'Tis  a  lovely  Thing  to  fee 
A  Man  of  prudent  Heart, 
Whofe  Thoughts,  and  Lips,  and  Life  agree 
To  acl  a  ufeful  part. 
II. 
When  Envy,  Strife,  and  Wars  begin 

In  little  angry  Souls, 
Mark  how  the  Sons  of  Peace  come  in, 
And  quench  the  kindling  Coals. 
III. 
Their  Minds^re  humble,  mild  and  meek, 

Nor  let  their  Fury  rife  : 
Nor  Pafiion  moves  their  Lips  to  fpeak, 
Nor  Pride  exalts  their  Eyes. 
IV. 
Their  Frame  is  Prudence,  mixt  with  Love  \ 

Good  Works  fulfil  their  Day  •, 
They  join  the  Serpent  with  the  Dove, 
But  call  the  Sting  away. 
V. 
Such  was  the  Saviour  of  Mankind, 

Such  Pleafures  he  purfu'd  ; 
His  Flefh  and  Blood  were  all  refin'd, 
His  Soul  divinely  good. 
VI. 
Lord,  can  thefe  Plants  of  Virtue  grow 

In  fuch  a  Soul  as  mine  ? 
Thy  Grace  can  form  my  Nature  <bt 
'  And  make  my  Heart  like  thine, 


For 


Vol.  It.  HTMNS.  49t 

For  SERMON  XXIX. 
things  of  good  Report. 

I. 

IS  it  a  Thing  of  good  Report, 
To  fquander  Life  and  Time  away  ? 
o  cut  the  Hours  of  Duty  fhort, 
While  Toys  and  Follies  wafte  the  Day  ? 

To  afk  and  prattle  all  Affairs, 
And  mind  all  Bufinefs  but  our  own? 
To  live  at  Random,  void  of  Cares, 
While  all  Things  to  Confufion  run  ? 

Ill, 
Doth  this  become  the  Chrijiian  Name, 
To  venture  near  the  Tempter's  Door  ? 
To  fort  with  Men  of  evil  Fame, 
And  yet  prefume  to  ftand  fecure  ? 

IV. 
Am  I  my  own  fufficient  Guard, 
While  I  expofe  my  Soul  to  Shame  ? 
Can  the  fhort  Joys  of  Sin  reward 
The  lading  Blemifh  of  my  Name? 

V. 
O  may  it  be  my  conftant  Choice 
To  walk  with  Men  of  Grace  below^ 
'Till  I  arrive  where  heavenly  Joys, 
And  never-fading  Honours  grow  ! 


m 


%qz  MTMNS.  Vol.  II. 

For  SERMON  XXX. 

.  Courage  and  Honour. 

I. 

DO  I  believe  what  J e fits  faith, 
And  think  his  Gofpel  true  ? 
Lord,  make  me  bold  to  own  my  Faith, 
And  pra&ife  Virtue  too. 
II. 
Supprefs  my  Shame,  fubdue  my  Feari 

Arm  me  with  heavenly  Zeal, 
That  I  may  make  thy  Power  appear, 
And  Works  of  Praife  Fulfil. 
III. 
If  Men  fhall  fee  my  Virtue  fhine, 

And  fpread  my  Name  abroad, 
Thine  is  the  Power,  the  Praife  is  thine, 
My  Saviour  and  my  God. 
IV. 
Thus  when  the  Saints  in  Glory  meet, 
Their  Lips  proclaim  thy  Grace, 
They  call  their  Honours  at  thy  Feer, 
And  own  their  borrow'd  Rays. 

— '  ■  ■!■■■      HI   I!     1         I       ■■    II  -■   ■  l.~-  »|  ^—■.■—  |     ,   II  I        I      ■  II  I     ■MtWWWI      I..—— 

For  SERMON   XXXI. 

Holy  Fortitude. 

I. 

AM  I  a  Soldier  of  the  Crofs, 
A  Follower  of  the  Lamb  ? 
And  fhall  I  fear  to  own  his  Caufe, 
Or  blufh  to  fpeak  his  Name  ? 
H. 
Muft  I  be  carry'd  to  the  Skies 
On  flow'ry  Beds  of  Eafe, 

WWW 


Vol.IL  HTMNS.  492 

While  others  fought  to  win  the  Prize, 

And  faiFd  through  bloody  Seas  ? 
III. 
Are  there  no  Foes  for  me  to  face  ? 

Muft  I  not  item  the  FJood  ? 
Is  this  vile  World  a  Friend  to  Grace,    . 

To  help  me  on  to  God  ? 
IV. 
Sure  I  muft  fight  if  I  would  reign  : 

Increafe  my  Courage,  Lord : 
I'll  bear  the  Toil,  endure  the  Pain, 

Supported  by  thy  Word. 
V. 
Thy  .Saints  in  all  this  glorious  War 

Shall  conquer  tho'  they  die  ; 
They  fee  the  Triumph  from  afar, 

And  feize  it  with  their  Eye. 
VI. 
When  that  illuflrious  Day  mail  rife, 

And  all  thy  Armies  fhine 
In  Robes  of  Vi&ory  thro'  the  Skies, 

The  Glory  fhall  be  thine. 


For  SERMON  XXXII. 

Remedies  againji  Fear. 

^  I. 

WHEN  Tumults  of  unruly  Fear 
Rife  in  my  Heart,  and  riot  there, 
What  fhall  I  do  to  calm  my  Breaft, 
And  get  the  vexing  Foe  fuppreft  ? 

What  Power  can  thefe  wild  Thoughts  controul, 
This  ruffl^gg  Tempeft  of  the  Soul  ? 
Where  fhall  I  fly  in  this  Diftrefs, 
But  to  the  Throne  of  glorious  Grace  ? 


III.  My 


494  HTM  N  &  Vol.  IL 

III. 
My  Faith  would  feize  fome  Promife,  Lord  5 
There's  Power  and  Safety  in  thy  Word  : 
Jtfot  all  that  Earth  or  Hell  can  fay 
Shall  tempt  or  drive  my  Soul  away. 

I  call  the  Days  of  old  to  mind 
"When  I  have  found  my  God  was  kind  : 
My  heav'nly  Friend  is  ftill  the  fame  ; 
Salvation  to  his  holy  Name. 

V. 
Great  God,  preferve  my  Confcience  clean, 
Wafh  me  from  Guilt,  forgive  my  Sin : 
Thy  Love  (hall  guard  me  from  Surprize, 
Tho'  threat'ning  Dangers  round  me  rife. 

VI. 
When  Fear  like  a  wild  Ocean  raves, 
Let  Jefus  walk  upon  the  Waves, 
And  fay,  *ffs  I  •  that  heav'nly  Voice 
Shall  fink  the  Storm,  and  raife  my  Joys. 


ForSERMON  XXXIII. 
The  univerfal  Law  of  Equity. 

I. 

TJ  Leffed  Redeemer,  how  divine, 
[j  How  righteous  is  this  Rule  of  thine, 

Never  to  deal  with  others  worfe 

¥ban  we  would  have  them  deal  wtth  us ! 

ii. 

This  golden  Lefibn  fhort  and  plain, 
Gives  nor  the  Mind  nor  Memory  Pain  : 
And  every  Confcience  muft  approve 
This  univerfal  Law  of  Love. 

III. 
9Tis  written  in  each  mortal  Bread, 
Where  all  our  tendereft  Wifhes  reft  : 

W« 


Vol.  II.  HTMNS. 

We  draw  it  from  our  inmoft  Veins, 
Where  Love  to  felf  refides  and  reigns. 

IV. 
Is  Reafon  ever  at  a  Lofs  ? 
Call  in  Self-love  to  judge  the  Caufe. 
Let  our  own  fondeft  Paffion  fhew 
How  we  Ihould  treat  our  Neighbours  too. 

V. 
How  bleft  would  every  Nation  prove, 
Thus  rul'd  by  Equity  and  Love  ! 
All  would    be  Friends  without  a  Foe, 
And  form  a  Paradife  below.  ■  ..> 

VI. 
Jefi's,  forgive  us  that  we  keep 
Thy  facrea  Law  of  Love  afleep  ; 
And  take  our  Envy,  Wrath  and  Pride, 
Thofe  favage  Pafllons,  for  our  Guide. 


For  S  E  R  M  O  N  XXXZV. 

I'be  Atonement  of  Cbrift. 

I. 

HO  W  is  our  Nature  fpoil'd  by  Sin  ! 
Yet  Nature  ne'er  hath  found 
The  way  to  make  the  Confcience  clean, 
Or  heal  the  painful  Wound. 
II. 
In  vain  we  feek  for  Peace  with  God 

By  Methods  of  our  own  : 
Jefits,  there's  nothing  but  thy  Blood 
Can  bring  us  near  the  Throne. 
III. 
The  Threat'nings  of  the  broken  Law 

Imprefs  our  Souls  with  Dread  : 
If  God  his  Sword  of  Vengeance  draw, 
It  ftrikes  our  Spirits  dead. 


1%  But 


496  HTM  NX.  Vol;I^ 

IV. 

But  thine  illuftrious  Sacrifice 

Hath  anfwer'd  thefe  Demands : 
And  Peace  and  Pardon  from  the  Skies 

Come  down  by  Jefus'  Hands. 
V. 
Here  all  the  antient  Types  agree, 

The  Altar  and  the  Lamb  : 
And  Prophets  nn  their  Vifions  fee 

Salvation  thro*  his  Name. 
VI. 
sTis  by  thy  Death  we  live,  O  Lord  ; 

'Tis  on  thy  Crofs  we  reft  : 
For  ever  be  thy  Love  ador'd, 

Thy  Name  for  ever  bleft 


For  S  E  R  M  O  N  XXXV. 

Faith  and  Repentance  encouraged  by    the  Sacrifice   of 
Christ. 

I. 

WHere  fhall  the  guilty  Confcience  go 
To  find  a  fure  Relief  ?, 
Can  bleeding  Bulls  or  Goats  beftow 
A  Balm  to  eale  my  Gnef  ? 
II. 
"Will  Popijh  Rites  and  Penances 

Releafe  my  Soul  from  Sin  ? 
What  inefficient  things  are  thefe 
To  calm  the  Wrath  divine  ! 
III. 
God,  the  great  God,  who  rules  the  Skies, 

The  Gracious  and  the  Juft, 
Makes  hrs  own  Son  our  Sacrifice  : 
And  there  lies  all  our  Truft. 


IV.  O 


Vol.  II.  HTMNS.  $07 

IV. 

O  never  let  my  Tho'ts  renounce 

The  Gofpel  of  my  God, 
Where  vijeft  Crimes  are  cleans'd  at  once 

In  drift's  atoning  Blood. 
V. 
Here  reft  my  Faith,  and  ne'er  remove  ; 

Here  let  Repentance  rife, 
While  I  behold  his  bleeding  Love, 

His  dying  Agonies. 

VI. 
With  Shame  and  Sorrow  here  I  own 

How  greac  my  Guilt  hath  been  : 
This  is  my  way  t'approach  the  Throne, 

And  God  forgives  my  Sin. 

For  S  E  R  M  O  N  XXXVI. 

Chriji's  Propitiation  improv'd* 

I. 

LORD,  didft  thou  fend  thy  Son  to  dye. 
For  fuch  a  guilty  Wretch  as  I  ? 
And  fhall  thy  Mercy  not  impart 
Thy  Spirit  to  renew  my  Heart  ? 

II. 
Lord,  haft  thou  wafli'd  my  Garments  clean 
In  Jefus9  Blood  from  Shame  and  Sin  ? 
Shall  I  not  ftrive  with  all  my  Power 
That  Sin  pollute  my  Soul  no  more  ! 

"    III. 
Shall  I  not  bear  my  Father's  Rod, 
The  kind  Corrections  of  my  God, 
When  Chrijl  upon  the  curfed  Tree 
Suftain'd  a  heavier  Load  for  me  r* 

IV. 

Why  mould  I  dread  my  dying  Day 
Since  Chrijl  hath  took  the  Curfe  away, 
And  taught  me  with  my  lateft  Breath 
To  triumph  o'er  thy  Terrors,  Death  ? 

K  k  V.O 


H  T  M'N ■  £..  Vol,  II. 

V. 

0  rather  let  me  wifb  and  cry, 

•«  When  fhall  my  Soul  get  loofe  and  fly 
"  To  upper  Worlds?  When  fhall  I  fee 
<£  The  God,  the  ManT  that  dy'd  for  me.  *t 

VI. 

1  (hall  behold  his  Glories  there, 
And  pay  him  my  eternal  Share 

Of  Praife,  and  Gratitude,  and  Love, 
Among  ten  thoufand  Saints  above. 


For  S  E  R  M  O  N  XXXVII. 

AChriJliarfs  Treafure :  All  things  are  yours,  whether 
Paul,  or  folios,  or  Cephas,  &c. 

I. 

O  W  vaft  the  Treafure  we  poffefs  ! 

How  rich  thy  Bounty,  King  of  Grace  !. 
This  World  is  ours,  and  Worlds  to  come  : 
Earth  is  our  Lodge,  and  Heav'n  our  Home. 

II. 
Paul  is  our  Teacher :  while  he  fpeaks, 
The  Shadows  flee,  the  Morning  breaks; 
His  Words  like  Beams  of  Knowledge  fhine, 
And  fill  our  Souls  with:  Light  divine.  • 

III. 
Cephas  is  ours :  he  makes  us  feel 
The  Kindlings  of  celeftiai  Zeal  : 
W^hile  fweet  dpoilos*  charming  Voice 
Gives  us  a  Tafte  of  heav'nly  Joys. 

IV. 
Ths  fpringing  Corn,  the  ftately  Wood, 
Grow  to  provide  us  Houfe  and  Food  S 
Fire,  Air,  Earth,  Water,  join  their  Force  ; 
All  Nature  ferves  us  iri  her  Courfe. 

The  Sun  rowls  round  to  make  our  Day, 
The  Moon  directs  our  nightly  Way  -, 
While  Angels  bear  us  in  their  Arms, 
And  fhield  us  from  ten  thoufand  Harms. 

VI.  O 


Vol.  II.  H  T  M  N  S.  509 

VI. 

O  glorious  Portion  of  the  Saints  1 
Let  Faith  fuppreis  our  fore  Complaints, 
And  tune  our  Hearts  and  Tongues  to  fing 
Our  bounteous  God,   our  fovereign  King. 


For  S  E  R  M  O  N  XXXVIII. 

All  Things  working  for  Good, 

I. 

MY  Soul,  furvey  thy  Happinefs, 
If  thou  art  found  a  Child  of  Grace, 
How  richly  is  the  Gofpel  ftor'd  ! 
What  Toy  the  Promifes  afford  ! 

n. 

All  Things  are  ours  \  The  Gift  of  God, 
And  purchas'd  with  our  Saviour's  Blood : 
While  the  good  Spirit  (hews  us  how 
To  ufe  and  to  enjoy  them  too. 

III. 
If  Peace  and  Plenty  crown  my  Days, 
They  help  me,  Lord,  to  fpeak  thy  Praife: 
If  Bread  of  Sorrows  be  my  Food, 
Thofe  Sorrows  work  my  real  Good. 

IV. 
I  would  not  change  my  bled  Eftate 
With  all  that  Flefh  calls  Rich  or  Great  : 
And  while  my  Faith  can  keep  her  Hold, 
I  envy  not  the  Sinner's  Gold. 

V. 
Father,  I  wait  thy  daily  Will, 
Thou  fhak  divide  my  Portion  dill  : 
Grant  me  on  Earth  what  feems  thee  beft, 
'Till  Death  and  Heaven  reveal  the  reft. 


A 


For  S  E  R  M  O  N  XXXIX. 

The  true  Improvement  of  Life. 

I. 

ND  is  this  Life  prolong'd  to  me? 
Are  Days  and  Seafons  given  ? 

K  k  2  Shall 


Sio  HTMNS.  Vol.  II. 

Shall  I  not  rhen  prepare  ro  be 

A  fitter  Heir  for  Heav'n  ? 
II. 
rJl  never  let  thefe  Moments  pafs, 

Thefe  golden  Hours  be  gone : 
Lord,  I  accept  thine  offer'd  Grace, 
I  bow  before  thy  Throne. 
III. 
Now  cleanfd  my  Soul  from  ev'ry  Sin 

By  my  Redeemer's  Blood : 
Now  let  my  Flefh  and  Heart  begirt 
The  Honours  of  my  God; 

IV.  / 

Let  me  no  more  my  Soul  defile 

With  Sin's  deceitful  Toys : 
Let  chearful  Hope  encreafing  ftill 
Approach  to  heav'nly  Joys. 
V. 
My  thankful  Lips  fhall  loud  proclaim! 

The  Wonders  of  thy  Praife, 
And  fpread  the  Savour  of  thy  Name 
Where-e'er  I  ipend  my  Days. 
VI. 
On  Earth  let  my  Example  fhine  : 
And  when  I  leave  this  State, 
May  Heaven  receive  this  Soul  of  mine 
To  Blifs  divinely  great. 

For  S  E  R  M  O  N  XL. 

The  Privilege  of  the  Living  above  the  Dead. 

I. 

\    W  A  K  E-.my  Zeal,  awake  my  Love, 
/~\   And  ferve  my  Saviour  here  below, 
In  Works  which  all  the  Saints  above, 
Which  holy  Angels  cannot  do. 

II. 
My  Faith  and  Hope  may  fee  the  Lord, 
Tho*  Veils  of  Darknefs  lie  between  : 
Hope  mail  reft  firm  upon  his  Word, 
And  Faith  rejoice  in  Things  unfeen. 

III.  Awake 


Vol.  II.  HTMNS.  511 

Ttl. 

Awake  my  Chuiry,  and  feed 
The  hungry  Sou',  and  clotne  the  Poor: 
In  Heav'n  are  found  no  Sons  of  1-.  ed, 
There  all  chcfe  Duties  are  nc  more. 

IV. 
Subdue  thy  Paffions,  0  my  Soul, 
Maintain  the  Fight,  thy  Work  pu~ 
Daily  thy  rifeng  Sins  controul, 
And  be  thy  ViCt'nes  ever  new. 

V. 
The  Land  of  Triumph  lies  on  high, 
There  are  no  Fields  of  Batcle  there  t 
Lord,  I  would  conquer  *tiii  I  dye, 
And  finilh  all  the  glorious  War. 

VI. 
Let  every  flying  Hour  confefs 
I  gain  thy  Gofpel  frefti  Renown, 
And  when  my  Life  and  Labours  ceafe, 
May  I  poflefs  the  promis'd  Crown. 

For  SERMON  XLI. 

Death  of  Mankind,  Saints  and  Sinners,  improved. 

i. 

HA  S  Death  fuch  vaft  DeftrucYion  made  ? 
Does  every  Hour  increafe  the  Dead  ? 
Here  I  behold  the  Guilt  of  Sin, 
That  brought  this  fpreading  Mifchief  in. 

H. 

Great  Gp$i!  How  awful  and  how  juft 
Thy  Law,  that  turns  our  Flefh  to  Duft  J 
O  let  me  learn  how  frail  am  l> 
And  all  my  Life  prepare  to  dye. 

III. 
When  impious  Wretches  yield  their  Breath, 
And  go  unpardon'd  down  to  Death, 
Awake,  my  Soul,  adore  the  Grace 
That  gave  thee  a  repenting  Space. 

IV  But 


Jii  HTMNS.  Vol.  II. 

IV. 

But  when  a  Saint  with  chearful  Air 
Meets  his  laft  Foe,  and  feels  no  Fear, 
Odr  Faith,  our  Hope,  and  Courage  grow  ; 
We  Jearn  to  face  the  Tyrant  too. 

V. 
We  could  renounce  our  all  Things  here, 
,/\nd  wifh  that  Moment  would  appear 
When  we  fhall  leave  this  World,  and  rife 
To  meet  the  Joys  above  the  Skies. 


ForSERMON  XLII. 
Death  of  Kindred  improved. 

I. 

MUST  .Friends  and  Kindred  drop  and  dye  ? 
Muft  Helpers  be  withdrawn  ? 
While  Sorrow  with  a  weeping  Eye 

Counts  up  our  Comforts  gone. 
II.       , 
Be  thou  our  Comfort,  mighty  God, 

Our  Helper  and  our  Friend  : 
Nor  leave  us  in  this  dang'rous  Road 
'Till  all  our  Trials  end. 
III. 
O  may  our  Feet  purfue  the  Way 

Our  pious  Fathers  led  ! 
While  Love  and  holy  Zeal  obey 
The  Counfels  of  the  Dead. 
IV. 
Let  us  be  wean'd  from  all  below  ; 

Let  Hope  our  Grief  difpel ; 
Death  will  invite  our  Souls  to  go 
Where  our  beft  Kindred  dwell. 


tx>t 


Vol.  IJ.  HTMNS.  $i$ 

For  SERMON  XLIII, 

Death  a  BleJJing  to  the  Saints. 

•    I. 

DO  Flefh  and  Nature  dread  to  dye  ? 
And  timorous  Thoughts  our  Minds  enflave? 
But  Grace  can  raife  our  Hopes  on  high, 
And  Quell  the  Terrors  of  the  Grave. 

II. 
What  ?  Shall  we  run  to  gain  the  Crown, 
Yet  grieve  to  think  the  Goal  fo  near  ? 
Afraid  to  have  our  Labours  done, 
And  finifh   this  important  War  ? 

III. 
Do  we  not  dwell  in  Clouds  below, 
And  little  know  the  God  we  love  ? 
Why  fhould  we  like  this  Twilight  fo, 
When  'tis  all  Noon  in  Worlds  above  ? 

IV. 
There  fhall  we  fee  him  Face  to  Face, 
There  fhall  we  know  the  Great  Unknown: 
And  Jefus  with  his  glorious  Grace, 
Shines  in  full  Light  amidft  the  Throne. 

.     V. 
When  we  put  off  this  flefhly  Load, 
We're  from  a  thoufand  Mifchiefs  free, 
For  ever  prefent  with  our  God, 
Where  we  have  long'd  and  wifh'd  to  be. 

VI. 
No  more  fhall  Pride  or  PafTion  riie, 
Or  Envy  fret,  or  Malice  roar, 
Or  Sorrow  mourn  with  downcaft  Eyes, 
And  Sin  defile  our  Souls  no  more. 

VII. 
'Tis  beft,  'tis  infinitely  belt 
Togo  where  Tempters  cannot  come, 
Where  Saints  and  Angels  ever  bleft 
Dwell  and  enjoy  their  heavenly  Home. 

2  viii.  a 


£i4  HTMNS.  Vol;  II. 

vnr. 

O  for  a  Vifit  from  my  God 
To  drive  my  Fears  of  Death  away, 
And  help  me  thro*  this  darkfome  Road 
To  Realms  of  everlafting  Day  ! 


For  SERMON  XLIV. 

The  Dottrine  of  the  Trinity ,  and  the  Ufe  of  it :  Or,  At- 
cefs  to  the  Father  through  Chrijt  by  the  Holy  Spirits 

I. 

FAther  of  Glory,  to  thy  Name 
Immortal  Praife  we  give, 
Who  doft  an  Aft  of  Grace  proclaim, 
And  bid  us  Rebels  live. 

Immortal  Honour  to  the  Son 

Who  makes  thine  Anger  ceafe  5 
Our  Lives  he  ranfom'd  with  his  owa, 

And  dy*d  to  twy  our  Peace. 
W+i     III. 
To  thy  almighty  Spirit  be 

Immortal  Glory  giv*n, 
Whofe  Influence  brings  us  near  to  thee, 

And  trains  us  up  for  Heav'n. 
IV. 
Let  Men  with  their  united  Voice. 

Adore  th*  Eternal  God, 
And  fpread  his  Honours  and  their  Joy^ 

Thro'  Nations  far  Abroad. 
V. 
Let  Faith,  and  Love,  and  Duty  join      • 

One  general  Song  to  raife, 
And  Saints  in  Earth  and  Heaven  combine 

In  Harmony  and  Praife. 


FINIS. 


Date  Due 

Mr  3  ~-'41 

2l  ' 

f